Full Version: Ghair Allah
waqai iss main koi shaq nahi k ALLAH k siwa koi aur abbatat k laq ha
QUOTE(star lover @ Jul 7 2008, 12:37 AM) 
waqai iss main koi shaq nahi k ALLAH k siwa koi aur abbatat k laq ha
mashallah buhat khoob.magar kuch loog kehtay hain kay tum loog botoon ke ayat humray aouliya allah per chispaan kartay hoo . to un kay leyai yeh ayat behtareen hain.
QUOTE(Abu Adnan @ Jul 6 2008, 03:55 PM)
MASHALLAH kiya khob fermaya.
JAZAKALLAH
QUOTE(Imranrana1977 @ Jul 13 2008, 02:44 PM)
MASHALLAH kiya khob fermaya.
JAZAKALLAH
JAZAKALLAH
Asslamualikum
Abhi Pakistan K Logon nain Kalm e tayyaba Ka Matlab Hi nahin Sumjha Hei........."Nahin Hei Koi Mabood Mager Allah"
Yehaan to Har Tafreeh gah pe Mabood Bhi Hei Aur Us kI ibadat Bhi Hoti hei yani K Hum Abhi poocrei Musalman Hi nahin Hoi Kuch Log Sumajhtei hein K Is Kalmei ka mutlb hei K Allah ko 1 mano..... Shayad unhein Maloom nahin K Mushrikeen E Makkah Jo Mohmmad(SAW) K Sath Itnain Zulm o Sitam Kiya Kartei Thei Woh Bhi Allah Ko 1 hi Manttei Thei Aur Manttei Thei K ye Sub kainaat Allah Tala nain Hi banaai Hei Aur Aaj Bhi Jo Musalman Hein Jo Shirk kartei hein Woh bhi Ye hi kartei hein Phir Un ko Kyun Kafir kahaa gaya Kyia Allah Tala Ki un Se Zatee Dushamanee thi ..... Ye Bat Sochnein Ki Hei Humain bata Hona Chahie K Ibadat main har Woh kam Jo Kisi Ki KHushnudi K Lyein KyaJai Ataa Hei Hum Allah Ko Khush KarnainK Bajaai AUr Allah Se Direct MangnainK Bajaai Waseela Dhoondtei hein Afsoss Aur WOh Keihtaa hei Maire ilawah Kissi Ko Nahin pukaree... Woh Keihtaa hei Mujhi Se Mango mager Hum pata nahin Kin Kin Hastion Se Mangnaa shuroo Kar Deitei Hein ye Bhi To But Hi Hoe Naan Log Sumajhtei Hein K But Unhein Keihte Hein Jo Pather k Banein Hon Nahin Nahin But Woh Hein Jinehin pooja jaai Mushrikeen Makkah APnain barhei Log Yani naik logon ki qaber se manga kartei thei
[Tum Per Sirf Murdaar Aur Khoon Aur Sooar Ka Gosht Haraam Kiya HEi Aur WOh Cheez Bhi Jo Allah K Siwaa Kissi Aur K Naam Se Pukaree Gaee Ho Phir Jo BHook K Mare Baitaab Ho Jaie Na Woh Baghee Ho Aur Na Had Se Guzarnain Wala To Alalh Bakhshnain Wala Mehar Baan Hei.{Surah # 16 Al-Nehal Aeyat # 115}]
[Tum Per Murdaar Aur Lahoo Aur Soar(Khinzeer) Ka Goasht Haraam Kiya Gayaa Hei Aur Woh Janwar Jiss Per Allah K Siwaa Kissi Aur Ka Naam Pukara Jaai Jo Galaa Ghoat Ker Ya Choat Se Ya Bulandee Se Gir Ker Ya Seengh marnain Se Mar Gayaa Ho Aur Woh Jiss Kissi Darindde Nain Phad Dalaa Ho Mager Jisse Tum Nain Zibaha Kar Liya Ho Woh Aur Woh Jo Kissi Thaan per Zibah Kiya Jai Aur Ye K Joee K Teron Se Taqseem Karo Ye SUb Gunah Hei Aaj Tumhare Deen Se Kafir Na Ummeed Ho Gaee So In Se Na Daro Aur Mujh Se Daro Aaj Main Tumhare Lyein Tumhara Deen Poora Kar Chukaa Aur Main Nain Tum Per Apnaa Ehssaan Poora Kar Diyaa Aur Main Nain Tumhare Waste Islaam Hi Ko Deen passand Kiyaa Hei Phirr Jo Koi BHook Se Baitaab Ho Jai Leikin Gunah per Mail Na Ho o Allah Mouaaf karnain Walaa Meherban Hei.{Surah # 5 AL Maeda Aiyat # 3}]
[Keh Do K Main Bhi Tumhare Jeissa Aadmee Hon Mairi Taraf Wahee Ki Jati hei K Tumhara Mabood 1 Hi Mabood Hei Phirr Jo Koi Apnain Eabb Se Milnain Ki Ummed Rakhe To Isse Chahye K Ache Kaam Kare Aur APnain Rabb Ki Ibadat main Kissi Ko Shareek Na Banai.{Surah # 18 Kahaf Aiyat # 110}]
Poora Quran Majeed Is Shirk Se Roknain main Hei ye Quran Ko Ager pera Graf ya hissonMainbataan Jai To Quran K 3 Hissei Banttei Hein Phelie Ye Batay gaya K Allah K Siwa Kisi ko nan pukaro.. 2 Nabion k Qissei....3 Baqee Cheezon Ki manadi k ye Na Karo Ye Karo...
[be shuck jo Allah Shirk Ko Nahin Bakhshe Ga Aur is k ilawa jis gunah ko jiss k lyei chahee ga bakhs de gaa aur jo shakhs Allah k sath shirk kartaa hei, woh bohat badee gunha ka irtakaab karta hei.]{Surah Nissaa Aiyat #40}
Wa Asslamualikum Warehmatullah Waberkatahoo
OFFERINGS IN THE NAME OF ALLAH
If we make an offering not in the name of Allah, but for someone else, whether he be dead or alive, or if we include him with the name of Allah, even if he is an Imam or his son, the offering is not valid. If this is done deliberately and knowingly then it is evident polytheism, as is clear from the verse, "...and not join anyone in the service of his Lord." (18:110) Shia jurists agree that to make an offering in the name of any person, including Prophets or Imams, is wrong. If it is done intentionally, it is polytheism. An offering must be made in the name of Allah, although we are authorized to do it whenever we like. For instance, if someone in the name of Allah takes a goat to a particular house or place of worship or to the tomb of an Imam or son of an Imam and sacrifices it, there is no harm in it. Also, if he pledges and gives money or clothes in the name of Allah to a certain Seyyed, a descendant of the Prophet, or gives alms to an orphan or beggar, there is no harm in it. Of course, if he pledges to make an offering simply for the sake of the Prophet or an Imam, a son of an Imam, or for some other person, it is forbidden. If done intentionally, it is polytheism. It is the duty of every prophet or religious authority to admonish people as the Holy Qur'an says, "Say: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you...." (24:54)
It is people's duty to hear what the Prophet of Allah says and to act upon it. If, however, someone does not care to follow divine precepts and does not act on them, it does not harm the faith or the principles in which the faith is founded.
HIDDEN POLYTHEISM:
MAKING A DISPLAY OF PRAYERS
The second kind of polytheism is hidden polytheism, such as making a display of our prayers or other forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in the case of polytheism in prayers we associate some other thing or being with Allah. If someone directs his attention towards anything other than Allah, in the ritual prayer, or if, by the suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his attention, then he is a polytheist. Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the partner. Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his doing so the people will praise him, "then verily, he has made a partner with Allah in his action."
It has also been reported from Imam Ja'far Sadiq that if someone performs an action for fear of Allah, or for the recompense in the hereafter, and includes in it the pleasure of a human being, then the doer of that action is a polytheist.
POLYTHEISM REGARDING CAUSATION
One kind of polytheism is that which relates to causation since most people base their hopes and fears on secondary causes. This is also polytheism, but it is pardonable. Polytheism means to think that power lies intrinsically in secondary causes. For instance, the sun nourishes many things in the world, but if one considers this power to be inherent in the sun, then this is polytheism. However, if we believe that the power of the sun is given to it by Allah, and that the sun is only a secondary means of His munificence, then this is never polytheism. It is rather a form of worship since to pay attention to the signs of Allah is a prelude to attending to Allah. A reference has been made in the verses of the Holy Qur'an to the fact that we should ponder the signs of Allah since this leads the attention toward Allah. In the same way, reliance on secondary causes (a tradesman's attention to trade, or a farmer's attention to his farm) make one a polytheist if he thereby diverts his attention from Allah.
Based on the above explanation of polytheism, which of the examples cited do you consider to be applicable to Shias? In what way, from the point of view of prayer, faith, or the Shia traditions that you have seen, can they be charged with polytheism?
Hafiz: I admit that all you have said is correct, but if you would just take the trouble to think for a moment, you will agree that to rely on the imams is polytheism. Since we should not seek any human means of approach to Allah, we should invoke Allah directly for help.
WHY PROPHETS SOUGHT HELP FROM PEOPLE
Well-Wisher: It is strange that you ignore what I have been saying here all along. Is it polytheism to make requests of other people for the fulfillment of our desires? If this were true, the whole of humanity is polytheistic. If to seek help from others is polytheism, why did the Prophet seek help from people? You should study the verses of the Holy Qur'an so that you may know what is true and correct. The following verses are worth attention: "He said: 'O chiefs which of you can bring to me her throne before they come to me in submission?' One audacious among the Jinn said: 'I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.' One who had the knowledge of the Book said: 'I will bring it to you in the twinkling of an eye.' Then when he saw it settled beside him, he said: 'This is of the grace of my Lord....'" (27:38-40)
The bringing of the throne of Bilqis (Queen of Sheba) to Solomon was impossible for every creature. Admittedly, it was unusual, and the Prophet Solomon, despite his knowing that it required divine power, did not ask Almighty Allah to bring the throne but asked mere creatures to help him. This fact shows that seeking others' help is not polytheism. Allah, the first cause, is the Creator of the causes of this world. Polytheism is a matter of the heart. If a man asks for someone's help and does not consider him Allah or His partner, it is not forbidden. This situation is common everywhere. People go to the houses of others and ask them for help without taking the name of Allah. If I go to a physician and ask him to cure me, am I a polytheist? Again, if a man is drowning, and he cries for help, is he a polytheist? So please be fair and do not misconstrue facts. The whole Shia community believes that if anyone considers the descendants of the Prophet as being Allah or partners in His Self, he is surely a polytheist. You might have heard Shias in trouble crying, "O Ali, help me!" "O Husain, help me!" This does not mean that they are saying "O Allah Ali, help me!" "O Allah Husain, help me!" But the fact is that since the world is a house of secondary causes, we consider them the means of deliverance from troubles. We seek the help of Allah through them.
Hafiz: Instead of invoking Allah directly, why do you invoke the means?
Well-Wisher: Our permanent attention regarding our desires, distresses, and anguish is fixed upon Allah, the Absolute. But the Holy Qur'an says that we should reach Almighty Allah, through some means of approach. "O you who believe! Do your duty to Allah and seek the means of approach to Him." (5:38)
If we make an offering not in the name of Allah, but for someone else, whether he be dead or alive, or if we include him with the name of Allah, even if he is an Imam or his son, the offering is not valid. If this is done deliberately and knowingly then it is evident polytheism, as is clear from the verse, "...and not join anyone in the service of his Lord." (18:110) Shia jurists agree that to make an offering in the name of any person, including Prophets or Imams, is wrong. If it is done intentionally, it is polytheism. An offering must be made in the name of Allah, although we are authorized to do it whenever we like. For instance, if someone in the name of Allah takes a goat to a particular house or place of worship or to the tomb of an Imam or son of an Imam and sacrifices it, there is no harm in it. Also, if he pledges and gives money or clothes in the name of Allah to a certain Seyyed, a descendant of the Prophet, or gives alms to an orphan or beggar, there is no harm in it. Of course, if he pledges to make an offering simply for the sake of the Prophet or an Imam, a son of an Imam, or for some other person, it is forbidden. If done intentionally, it is polytheism. It is the duty of every prophet or religious authority to admonish people as the Holy Qur'an says, "Say: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you...." (24:54)
It is people's duty to hear what the Prophet of Allah says and to act upon it. If, however, someone does not care to follow divine precepts and does not act on them, it does not harm the faith or the principles in which the faith is founded.
HIDDEN POLYTHEISM:
MAKING A DISPLAY OF PRAYERS
The second kind of polytheism is hidden polytheism, such as making a display of our prayers or other forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in the case of polytheism in prayers we associate some other thing or being with Allah. If someone directs his attention towards anything other than Allah, in the ritual prayer, or if, by the suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his attention, then he is a polytheist. Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the partner. Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his doing so the people will praise him, "then verily, he has made a partner with Allah in his action."
It has also been reported from Imam Ja'far Sadiq that if someone performs an action for fear of Allah, or for the recompense in the hereafter, and includes in it the pleasure of a human being, then the doer of that action is a polytheist.
POLYTHEISM REGARDING CAUSATION
One kind of polytheism is that which relates to causation since most people base their hopes and fears on secondary causes. This is also polytheism, but it is pardonable. Polytheism means to think that power lies intrinsically in secondary causes. For instance, the sun nourishes many things in the world, but if one considers this power to be inherent in the sun, then this is polytheism. However, if we believe that the power of the sun is given to it by Allah, and that the sun is only a secondary means of His munificence, then this is never polytheism. It is rather a form of worship since to pay attention to the signs of Allah is a prelude to attending to Allah. A reference has been made in the verses of the Holy Qur'an to the fact that we should ponder the signs of Allah since this leads the attention toward Allah. In the same way, reliance on secondary causes (a tradesman's attention to trade, or a farmer's attention to his farm) make one a polytheist if he thereby diverts his attention from Allah.
Based on the above explanation of polytheism, which of the examples cited do you consider to be applicable to Shias? In what way, from the point of view of prayer, faith, or the Shia traditions that you have seen, can they be charged with polytheism?
Hafiz: I admit that all you have said is correct, but if you would just take the trouble to think for a moment, you will agree that to rely on the imams is polytheism. Since we should not seek any human means of approach to Allah, we should invoke Allah directly for help.
WHY PROPHETS SOUGHT HELP FROM PEOPLE
Well-Wisher: It is strange that you ignore what I have been saying here all along. Is it polytheism to make requests of other people for the fulfillment of our desires? If this were true, the whole of humanity is polytheistic. If to seek help from others is polytheism, why did the Prophet seek help from people? You should study the verses of the Holy Qur'an so that you may know what is true and correct. The following verses are worth attention: "He said: 'O chiefs which of you can bring to me her throne before they come to me in submission?' One audacious among the Jinn said: 'I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.' One who had the knowledge of the Book said: 'I will bring it to you in the twinkling of an eye.' Then when he saw it settled beside him, he said: 'This is of the grace of my Lord....'" (27:38-40)
The bringing of the throne of Bilqis (Queen of Sheba) to Solomon was impossible for every creature. Admittedly, it was unusual, and the Prophet Solomon, despite his knowing that it required divine power, did not ask Almighty Allah to bring the throne but asked mere creatures to help him. This fact shows that seeking others' help is not polytheism. Allah, the first cause, is the Creator of the causes of this world. Polytheism is a matter of the heart. If a man asks for someone's help and does not consider him Allah or His partner, it is not forbidden. This situation is common everywhere. People go to the houses of others and ask them for help without taking the name of Allah. If I go to a physician and ask him to cure me, am I a polytheist? Again, if a man is drowning, and he cries for help, is he a polytheist? So please be fair and do not misconstrue facts. The whole Shia community believes that if anyone considers the descendants of the Prophet as being Allah or partners in His Self, he is surely a polytheist. You might have heard Shias in trouble crying, "O Ali, help me!" "O Husain, help me!" This does not mean that they are saying "O Allah Ali, help me!" "O Allah Husain, help me!" But the fact is that since the world is a house of secondary causes, we consider them the means of deliverance from troubles. We seek the help of Allah through them.
Hafiz: Instead of invoking Allah directly, why do you invoke the means?
Well-Wisher: Our permanent attention regarding our desires, distresses, and anguish is fixed upon Allah, the Absolute. But the Holy Qur'an says that we should reach Almighty Allah, through some means of approach. "O you who believe! Do your duty to Allah and seek the means of approach to Him." (5:38)
PHIR COPY PASTE
PHIR COPY PASTE
QUOTE(Mula Madad @ Jul 31 2008, 05:47 PM)
OFFERINGS IN THE NAME OF ALLAH
If we make an offering not in the name of Allah, but for someone else, whether he be dead or alive, or if we include him with the name of Allah, even if he is an Imam or his son, the offering is not valid. If this is done deliberately and knowingly then it is evident polytheism, as is clear from the verse, "...and not join anyone in the service of his Lord." (18:110) Shia jurists agree that to make an offering in the name of any person, including Prophets or Imams, is wrong. If it is done intentionally, it is polytheism. An offering must be made in the name of Allah, although we are authorized to do it whenever we like. For instance, if someone in the name of Allah takes a goat to a particular house or place of worship or to the tomb of an Imam or son of an Imam and sacrifices it, there is no harm in it. Also, if he pledges and gives money or clothes in the name of Allah to a certain Seyyed, a descendant of the Prophet, or gives alms to an orphan or beggar, there is no harm in it. Of course, if he pledges to make an offering simply for the sake of the Prophet or an Imam, a son of an Imam, or for some other person, it is forbidden. If done intentionally, it is polytheism. It is the duty of every prophet or religious authority to admonish people as the Holy Qur'an says, "Say: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you...." (24:54)
It is people's duty to hear what the Prophet of Allah says and to act upon it. If, however, someone does not care to follow divine precepts and does not act on them, it does not harm the faith or the principles in which the faith is founded.
HIDDEN POLYTHEISM:
MAKING A DISPLAY OF PRAYERS
The second kind of polytheism is hidden polytheism, such as making a display of our prayers or other forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in the case of polytheism in prayers we associate some other thing or being with Allah. If someone directs his attention towards anything other than Allah, in the ritual prayer, or if, by the suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his attention, then he is a polytheist. Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the partner. Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his doing so the people will praise him, "then verily, he has made a partner with Allah in his action."
It has also been reported from Imam Ja'far Sadiq that if someone performs an action for fear of Allah, or for the recompense in the hereafter, and includes in it the pleasure of a human being, then the doer of that action is a polytheist.
POLYTHEISM REGARDING CAUSATION
One kind of polytheism is that which relates to causation since most people base their hopes and fears on secondary causes. This is also polytheism, but it is pardonable. Polytheism means to think that power lies intrinsically in secondary causes. For instance, the sun nourishes many things in the world, but if one considers this power to be inherent in the sun, then this is polytheism. However, if we believe that the power of the sun is given to it by Allah, and that the sun is only a secondary means of His munificence, then this is never polytheism. It is rather a form of worship since to pay attention to the signs of Allah is a prelude to attending to Allah. A reference has been made in the verses of the Holy Qur'an to the fact that we should ponder the signs of Allah since this leads the attention toward Allah. In the same way, reliance on secondary causes (a tradesman's attention to trade, or a farmer's attention to his farm) make one a polytheist if he thereby diverts his attention from Allah.
Based on the above explanation of polytheism, which of the examples cited do you consider to be applicable to Shias? In what way, from the point of view of prayer, faith, or the Shia traditions that you have seen, can they be charged with polytheism?
Hafiz: I admit that all you have said is correct, but if you would just take the trouble to think for a moment, you will agree that to rely on the imams is polytheism. Since we should not seek any human means of approach to Allah, we should invoke Allah directly for help.
WHY PROPHETS SOUGHT HELP FROM PEOPLE
Well-Wisher: It is strange that you ignore what I have been saying here all along. Is it polytheism to make requests of other people for the fulfillment of our desires? If this were true, the whole of humanity is polytheistic. If to seek help from others is polytheism, why did the Prophet seek help from people? You should study the verses of the Holy Qur'an so that you may know what is true and correct. The following verses are worth attention: "He said: 'O chiefs which of you can bring to me her throne before they come to me in submission?' One audacious among the Jinn said: 'I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.' One who had the knowledge of the Book said: 'I will bring it to you in the twinkling of an eye.' Then when he saw it settled beside him, he said: 'This is of the grace of my Lord....'" (27:38-40)
The bringing of the throne of Bilqis (Queen of Sheba) to Solomon was impossible for every creature. Admittedly, it was unusual, and the Prophet Solomon, despite his knowing that it required divine power, did not ask Almighty Allah to bring the throne but asked mere creatures to help him. This fact shows that seeking others' help is not polytheism. Allah, the first cause, is the Creator of the causes of this world. Polytheism is a matter of the heart. If a man asks for someone's help and does not consider him Allah or His partner, it is not forbidden. This situation is common everywhere. People go to the houses of others and ask them for help without taking the name of Allah. If I go to a physician and ask him to cure me, am I a polytheist? Again, if a man is drowning, and he cries for help, is he a polytheist? So please be fair and do not misconstrue facts. The whole Shia community believes that if anyone considers the descendants of the Prophet as being Allah or partners in His Self, he is surely a polytheist. You might have heard Shias in trouble crying, "O Ali, help me!" "O Husain, help me!" This does not mean that they are saying "O Allah Ali, help me!" "O Allah Husain, help me!" But the fact is that since the world is a house of secondary causes, we consider them the means of deliverance from troubles. We seek the help of Allah through them.
Hafiz: Instead of invoking Allah directly, why do you invoke the means?
Well-Wisher: Our permanent attention regarding our desires, distresses, and anguish is fixed upon Allah, the Absolute. But the Holy Qur'an says that we should reach Almighty Allah, through some means of approach. "O you who believe! Do your duty to Allah and seek the means of approach to Him." (5:38)
If we make an offering not in the name of Allah, but for someone else, whether he be dead or alive, or if we include him with the name of Allah, even if he is an Imam or his son, the offering is not valid. If this is done deliberately and knowingly then it is evident polytheism, as is clear from the verse, "...and not join anyone in the service of his Lord." (18:110) Shia jurists agree that to make an offering in the name of any person, including Prophets or Imams, is wrong. If it is done intentionally, it is polytheism. An offering must be made in the name of Allah, although we are authorized to do it whenever we like. For instance, if someone in the name of Allah takes a goat to a particular house or place of worship or to the tomb of an Imam or son of an Imam and sacrifices it, there is no harm in it. Also, if he pledges and gives money or clothes in the name of Allah to a certain Seyyed, a descendant of the Prophet, or gives alms to an orphan or beggar, there is no harm in it. Of course, if he pledges to make an offering simply for the sake of the Prophet or an Imam, a son of an Imam, or for some other person, it is forbidden. If done intentionally, it is polytheism. It is the duty of every prophet or religious authority to admonish people as the Holy Qur'an says, "Say: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you...." (24:54)
It is people's duty to hear what the Prophet of Allah says and to act upon it. If, however, someone does not care to follow divine precepts and does not act on them, it does not harm the faith or the principles in which the faith is founded.
HIDDEN POLYTHEISM:
MAKING A DISPLAY OF PRAYERS
The second kind of polytheism is hidden polytheism, such as making a display of our prayers or other forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in the case of polytheism in prayers we associate some other thing or being with Allah. If someone directs his attention towards anything other than Allah, in the ritual prayer, or if, by the suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his attention, then he is a polytheist. Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the partner. Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his doing so the people will praise him, "then verily, he has made a partner with Allah in his action."
It has also been reported from Imam Ja'far Sadiq that if someone performs an action for fear of Allah, or for the recompense in the hereafter, and includes in it the pleasure of a human being, then the doer of that action is a polytheist.
POLYTHEISM REGARDING CAUSATION
One kind of polytheism is that which relates to causation since most people base their hopes and fears on secondary causes. This is also polytheism, but it is pardonable. Polytheism means to think that power lies intrinsically in secondary causes. For instance, the sun nourishes many things in the world, but if one considers this power to be inherent in the sun, then this is polytheism. However, if we believe that the power of the sun is given to it by Allah, and that the sun is only a secondary means of His munificence, then this is never polytheism. It is rather a form of worship since to pay attention to the signs of Allah is a prelude to attending to Allah. A reference has been made in the verses of the Holy Qur'an to the fact that we should ponder the signs of Allah since this leads the attention toward Allah. In the same way, reliance on secondary causes (a tradesman's attention to trade, or a farmer's attention to his farm) make one a polytheist if he thereby diverts his attention from Allah.
Based on the above explanation of polytheism, which of the examples cited do you consider to be applicable to Shias? In what way, from the point of view of prayer, faith, or the Shia traditions that you have seen, can they be charged with polytheism?
Hafiz: I admit that all you have said is correct, but if you would just take the trouble to think for a moment, you will agree that to rely on the imams is polytheism. Since we should not seek any human means of approach to Allah, we should invoke Allah directly for help.
WHY PROPHETS SOUGHT HELP FROM PEOPLE
Well-Wisher: It is strange that you ignore what I have been saying here all along. Is it polytheism to make requests of other people for the fulfillment of our desires? If this were true, the whole of humanity is polytheistic. If to seek help from others is polytheism, why did the Prophet seek help from people? You should study the verses of the Holy Qur'an so that you may know what is true and correct. The following verses are worth attention: "He said: 'O chiefs which of you can bring to me her throne before they come to me in submission?' One audacious among the Jinn said: 'I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.' One who had the knowledge of the Book said: 'I will bring it to you in the twinkling of an eye.' Then when he saw it settled beside him, he said: 'This is of the grace of my Lord....'" (27:38-40)
The bringing of the throne of Bilqis (Queen of Sheba) to Solomon was impossible for every creature. Admittedly, it was unusual, and the Prophet Solomon, despite his knowing that it required divine power, did not ask Almighty Allah to bring the throne but asked mere creatures to help him. This fact shows that seeking others' help is not polytheism. Allah, the first cause, is the Creator of the causes of this world. Polytheism is a matter of the heart. If a man asks for someone's help and does not consider him Allah or His partner, it is not forbidden. This situation is common everywhere. People go to the houses of others and ask them for help without taking the name of Allah. If I go to a physician and ask him to cure me, am I a polytheist? Again, if a man is drowning, and he cries for help, is he a polytheist? So please be fair and do not misconstrue facts. The whole Shia community believes that if anyone considers the descendants of the Prophet as being Allah or partners in His Self, he is surely a polytheist. You might have heard Shias in trouble crying, "O Ali, help me!" "O Husain, help me!" This does not mean that they are saying "O Allah Ali, help me!" "O Allah Husain, help me!" But the fact is that since the world is a house of secondary causes, we consider them the means of deliverance from troubles. We seek the help of Allah through them.
Hafiz: Instead of invoking Allah directly, why do you invoke the means?
Well-Wisher: Our permanent attention regarding our desires, distresses, and anguish is fixed upon Allah, the Absolute. But the Holy Qur'an says that we should reach Almighty Allah, through some means of approach. "O you who believe! Do your duty to Allah and seek the means of approach to Him." (5:38)
Copy Pest Karnein Se BHi Tum Hum Ko GHalat Sabit nahin Kar Paa Rahei ....!!!!!!!!!!
Afsos Hei Phirr Afsoss Hei ....
Yar Thorha Apni Zehan Se BHi Bat Karo Is Topic Pe Shayd Kuch Ho naan Is Topic Pe Bat Karnein K Lyein Kyun k Ghari Allah pe ager tum Nain Ungliyaan Uthain To Tumharei Halwei Aur Sharbat Badn Ho Jainggei........
QUOTE(Namaaz_Deen_Ka_Sutoon_Hei @ Aug 1 2008, 12:03 PM)
Copy Pest Karnein Se BHi Tum Hum Ko GHalat Sabit nahin Kar Paa Rahei ....!!!!!!!!!!
Afsos Hei Phirr Afsoss Hei ....
Yar Thorha Apni Zehan Se BHi Bat Karo Is Topic Pe Shayd Kuch Ho naan Is Topic Pe Bat Karnein K Lyein Kyun k Ghari Allah pe ager tum Nain Ungliyaan Uthain To Tumharei Halwei Aur Sharbat Badn Ho Jainggei........
Afsos Hei Phirr Afsoss Hei ....
Yar Thorha Apni Zehan Se BHi Bat Karo Is Topic Pe Shayd Kuch Ho naan Is Topic Pe Bat Karnein K Lyein Kyun k Ghari Allah pe ager tum Nain Ungliyaan Uthain To Tumharei Halwei Aur Sharbat Badn Ho Jainggei........
D:D:Dkhuda ka bara karam hai hyamari rozi rooti hum ko us der sai he mill jaati hai buss usi der ka hee sadqa hai jo hum kahtey hian janay anjanay ap ne yeah baat too tasleem ker hee lii jahan tak cut paste ka taluq hai ager ap jawab pernay ki tofeeq kery gey to ap ko samjh aa jaye ga or ap la jawab dekho gey apnay ap mai hee
please do consider one more cut past answer
QUOTE(Mula Madad @ Aug 1 2008, 04:56 PM)
D:D:Dkhuda ka bara karam hai hyamari rozi rooti hum ko us der sai he mill jaati hai buss usi der ka hee sadqa hai jo hum kahtey hian janay anjanay ap ne yeah baat too tasleem ker hee lii jahan tak cut paste ka taluq hai ager ap jawab pernay ki tofeeq kery gey to ap ko samjh aa jaye ga or ap la jawab dekho gey apnay ap mai hee
please ager post urdu mein ho to urdu main hi karein..... to behter hei haan jahaan se aap nain copy kiya hei wahaan english main hi hoga....
yaar ye topic koi behessk arnain ka nahin hei is main bus sirf quran ko parh kar sumajhnaa hei phir pata chalei ga ghari Allah kiya hei aur Allah kiya Aur ibadat kiyahei aur poojnaa kiya hei........
QUOTE(Namaaz_Deen_Ka_Sutoon_Hei @ Aug 1 2008, 05:00 PM)
please ager post urdu mein ho to urdu main hi karein..... to behter hei haan jahaan se aap nain copy kiya hei wahaan english main hi hoga....
yaar ye topic koi behessk arnain ka nahin hei is main bus sirf quran ko parh kar sumajhnaa hei phir pata chalei ga ghari Allah kiya hei aur Allah kiya Aur ibadat kiyahei aur poojnaa kiya hei........
yaar ye topic koi behessk arnain ka nahin hei is main bus sirf quran ko parh kar sumajhnaa hei phir pata chalei ga ghari Allah kiya hei aur Allah kiya Aur ibadat kiyahei aur poojnaa kiya hei........
sahi kaha ap nee mager mere fazil dost in short mai ap sai yeah keh doo kai hum Allah ko Allah mantey hain us kai baad Rasool ko khuda ka nabi mantay hian yeah ap kai zehnoo mai galat baitha hoa kai kai hum in hastioun ka ehteram nahi kertey
QUOTE(Mula Madad @ Aug 1 2008, 04:56 PM)
D:D:Dkhuda ka bara karam hai hyamari rozi rooti hum ko us der sai he mill jaati hai buss usi der ka hee sadqa hai jo hum kahtey hian janay anjanay ap ne yeah baat too tasleem ker hee lii jahan tak cut paste ka taluq hai ager ap jawab pernay ki tofeeq kery gey to ap ko samjh aa jaye ga or ap la jawab dekho gey apnay ap mai hee
Mujhei English Nahin Aati bhai urdu main kar dein to meherbani hogi.......
mujhy english atti hay per itna time nahi kay english perhta hi rahoon.so plz urdu may kareinkuch samjh aye us kay baad jawab dennymay asaani rahy shukriya
it seems tht u are confused with waseela definition
aap ki post bohat umda hai
bt i wud love to clarify the waseela issue...
first..i wud like to know wht do u think if some one say...Ya Allai HuzoorSW k waseelay say meri yeh muraad bar la...?????ya Aal-e-nabi ka waseela??? ya phir ya ali madad kahna
wht exactly u wana say...is this shirk????if we pray through waseela??
bayshak...Allah hi sab ki hajat rawayee karta hai..aur kisi ko bhi Allah k barabar ka darja nahi dia ja sakta....bt waseela to history say sabit aur sab say barh k Quran say sabit hai
aap ki post bohat umda hai
bt i wud love to clarify the waseela issue...
first..i wud like to know wht do u think if some one say...Ya Allai HuzoorSW k waseelay say meri yeh muraad bar la...?????ya Aal-e-nabi ka waseela??? ya phir ya ali madad kahna
wht exactly u wana say...is this shirk????if we pray through waseela??
bayshak...Allah hi sab ki hajat rawayee karta hai..aur kisi ko bhi Allah k barabar ka darja nahi dia ja sakta....bt waseela to history say sabit aur sab say barh k Quran say sabit hai
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