[1] No doubt that Prophet Muhammad will be our “Sifarishi” but to whom He will do “Sifarish”? Only to Almighty Allah. Means Prophet Muhammad will directly do the ‘sifarish’ to Almighty Allah about His Ummati, not with any waseela. Right?
[2] I read that hadith as well as another hadith too where it is written every new born, born as a Muslim but His parents make him Judaism or to Christianity or to Magainism. What if new born child die at birth in a home of non-muslim parents? Will his non-muslim parents will enter Jannah? I say this is a different topic so leave it here and lets talk about ‘waseelah’ whether its ‘permissible’ or not ‘permissible’.
**[3] **I used to request my grandfather to do dua for me whereas my grandfather say dua like this “Ay Allah Isko Naik Banda Bana”. Similar to that my Nani/Dadi also do the same. But my grandfather, nani and dadi never made dua like this (as mentioned by kinzz at post#2 “Aye Allah SWT tu apne is naik bande ke waseele se mere pootay ki yeh hajat puri farma…”
Simple is that if we can ask directly than why we need ‘waseelah’.
Coz Allah SWT apne haqooq to Maff kar dega per haqooqul ibad nahi...
Even agar koi parents Muslim hai jinke chote bacho Ki death ho gae hai and unho ne haqooqul Mai bohot kotahi Ki ho Kia wo bhi bina kisi hisab kitab ya saza ke apne bacho Ki waja se janat Mai jayen ge???
I know that's a different topic but there no harm to discuss here...
no offence to anyone
but i would like to share this post i got from another forum which explains why do we say Ya Ali Madad
here you go :
Why say YA ALI MADAD OR YA HUSSAIN ??
–Who all can we call for help?
LET ME MAKE IT VERY CLEAR THAT THIS ARGUMENT WILL BE BASED ON:
1.) LOGICAL Reasoning
2.) Hadeeth
3.) Quranic references with non-Shia hadeeth.
**THIS DOCUMENTATION IS ONLY FOR THOSE WHO CONSIDER SAYING “YA ALI MADAD” TO BE SHIRK OR TO BE A SIN.
AS FOR THOSE WHO ARGUE WHETHER “YA ALI MADAD” IS HELPFUL OR NOT, I WILL LIKE TO SAY THAT IT ALL DEPENDS UPON THEIR AQEEDAH AND HINTS REGARDING THE SAME ARE ALSO GIVEN HERE!**
1.) Logical Reasoning
First of all I would like to start this topic with a childish example.
People say that saying Ya ALI Madad is Shirk.
First of all let us understand the meanings of shirk.
Shirk is the act which clearly depicts the association of Allah, The All-Mighty with any other being, and this requires “The Intention in The Mind” that anything is equal to Allah or greater than Allah.
They say that madad (help) is only from Allah and that if we ask help from any one except Allah, then we try to associate it (or him) with Allah.
Now, let all of us keep Allah as witness to our lives and answer this simple question.
HASN’T ANY SOUL IN HIS ENTIRE LIFE EVER ASKED FOR HELP?? ATLEAST FROM HIS PARENTS, IF NOT, THEN HIS TEACHERS (asking a doubt from the teacher is also taking help), IF NOT, THEN HIS FRIENDS, IF NOT THEN HE IS NOT A HUMAN.
IT IS HUMAN TENDENCY TO ASK FOR HELP WHEN IN NEED, OF ANYTHING, WHICH IS NOT POSSIBLE FOR HIM.
A CHILD SAYS, “O Mother Help!” then it is all right for you people, but when he says, “O Ali Help!!!” then it is shirk for you???
Everyone has always asked help from someone besides Allah, but never does anyone say that from the one whom they are asking help is Allah or like Allah or independent with the power of Allah. {Astaghfirullah}
Some people object to call the dead. But still, this cannot be the reason to say that calling the dead is SHIRK. For them, it can be absurdity, but saying that such an act is Shirk is against the Quranic laws!!!
We should always keep this in mind that “All Help” is from Allah, and help is from others, and there is no harm if you desire help from others, what the important thing is that you should not desire “All Help” from someone else!!!
Then does this implies that the entire world has committed SHIRK?
NO.
You need logic to answer your own question.
First, we do not believe that the Prophet and Imams have any independent
Power from Allah.
Second, Allah is the one who assigned the intermediate (see Quran 5:35). The idol worshipers used a wrong intermediate, and that was another reason why it was condemned. Moreover, the idol worshippers believed that the idols could cause harm or render a benefit. Muslims are monotheists and they know that only Allah can cause harm or render a benefit. But calling the Prophet and Imams with the understanding that they could only be an intermediary to Allah, is not polytheism.
ALL Muslims agreed on this point from the time of the Prophet (PBUH&HF) up to the present day, except Wahhabis. They contradict all Muslims with their new creed and accused Muslims of blasphemy; they never let any body touch the blessed grave of Prophet (PBUH&HF).
A. Simple Example:-
There is a Big Personality, (say) Mawlana Saahab, in a city that has called certain people to a feast.
He has appointed some servants to serve food to the people. There are servants who are serving different dishes, water, etc…[side by side, we also know that Allah has INDEED APPOINTED CERTAIN SERVANTS FOR US ALTHOUGH HE DOES NOT REQUIRE ANY ONE TO HELP]
The purpose of these servants is to help the guests. Mawlana Saahab will only direct the servants to help the guests.
Mawlana Saahab is present at the feast.
So if any of the guests require something, they will not call the host, but the servants.
I am also amongst the guests. Suddenly, while eating I felt the need of water.
Now, it is upto you brothers and sisters to decide as to whom should I call for water?
If I call the Host himself by saying, “O Mawlana Saahab” and then ask him for water, it is an insult for the host. Hence, I do not call for the host himself, but rather I call one of the servants who are serving water.
Now, when I go out of the feast, I do not say that the servants fed me, but rather I say that Mawlana Saahab fed me.
Similarly, when I fall, when I require some other help in any regard, I do not call Allah; rather I call the servants that Allah has appointed to serve me. The purpose of these servants is to help us.
Moreover, when the servants of Allah save me, then I do not say that the servants helped me, but rather I say that Allah helped me, and I thank Allah for that!
So those who say that It is only Allah that helps, are right. But they are also misguided.
Yes, indeed it is Allah that helps, but he has appointed some servants to help.
THERE ARE SOME WHO SAY THAT BECAUSE THE HOST HIMSELF ALONE COULD NOT HAVE SERVED THE GUESTS, HE APPOINTED SERVANTS; AND THAT Allah ALONE CAN HELP THE ENTIRE UNIVERSE ALL BY HIMSELF. THEY DO NOT SEE TO THE FACT THAT INSPITE OF Allah’s GREAT POWERS, HE HAS INDEED APPOINTED SOME SERVANTS FOR HELPING HIS SERVANTS.
2.) Hadeeth
I) When Prophet Muhammad was capturing the Fort of Khyber, he did seek the help of Ali ibn abi Talib.
Ali was left behind in Medina and was not taken to Khyber for the battle as he was suffering from sore eyes.
The prophet with his army had captured all the forts of Khyber from the Jews, except the biggest fort in which all the enemies were present. The army of THE PROPHET was getting killed each day but could not capture the fort. This went on for 39 days. Then Prophet Muhammad said, “La uti-yannirrayata ghadan rajulan karraaran ghaira farraaran. Yuhibbullaaha wa rasoolahu wa yuhibbuhullah wa rasoolahu.” i.e., “Tomorrow I will give the alam (standard) to him who is a Man, who is a constant attacker, who does not retreat who loves Allah and His Holy Prophet and is loved by Allah and His Holy Prophet.”
Then the next day the prophet recited “Naad-e-ali” (a prayer for calling Ali) and Ali ibn abi Talib reached Khyber from medina (a long distance) within moments. Ali captured the fort of Khyber within 4 hours, SOLELY. He plucked the massive gate of Khyber with his two fingers like a feather and said that it was the power of Allah.
The prophet himself could have done that with the help of Allah, BUT HE CALLED Ali ibn abi Talib for this work so that people might come to know about his Ali.
Note; in this case, Ali Ibn Abi Talib was NOT “Hazir-Naazir”(present), STILL THE PROPHET CALLED HIM FOR HELP. The prophet knew that Ali was in Medina and reaching Khyber so quickly would require Divine help, and conquering Khyber would also require Divine help, still he asked Ali for help, while he could have asked Allah to strengthen his existing companions and army to conquer the same.
See for references of the Battle of Khyber:
1.) Moarej-un-naboovath vol 4 pg 216
2.) Almanquibe of akthab-e-kharzami
3.) Mulah Ali Hamdani’s Unabee-ul-Moaduth
4.) Ibne Hasham’s Seerut pg 187
5.) Tabari’s History
Hadith Al-Rayah (Alam)
Al Bukhari mentions this tradition in his Sahih, “Kitab al Jihad wa al Siyar”:
Sahl ibn Sad said: "The Prophet (pbuh&hp) said on the day of (the victory of) Khaybar:
"Tomorrow I will give the standard to a man, by whose hand God shall conquer (Khaibar). He loves God and His Messenger, and God and His Messenger love him."
The people passed the night wondering as to who will receive it and everyone was hopeful of getting it. (The next day) the Prophet (pbuh&hf) declared: **“Where is Ali?” ** He was told: ‘He is suffering with an eye pain.’ (When Ali came) the Prophet applied his saliva to his eyes and prayed for him. Ali recovered as if he had no pain before. Then the Prophet (pbuh&hf) gave it (the standard) to him…
Other Sunni Refernces:
Muslim in his Sahih, “Kitab al-jihad wa al Siyar” and “Kitab fada’il al Sahabah”;
al Tirmidhi in his Sahih, i, 218;
Ibn Majah in Sunan (Matba`at al Faruqi, Delhi) “bab fada’il ashab Rasul Allah (S)”;
al Hakim in Mustadrak, iii, 38, 437;
Imam Ahmad ibn Hanbal in Musnad, i, 99, 133, 185, 320, iv, 51, v, 353;
Abu Nu`aym in Hilyat al ‘awliya’, i, 26, 62;
al Nasa’i in Khasa’is, 4, 5, 7, 8, 32;
al Muttaqi in Kanz al Ummal, v, 283, 285, vi, 394, 395, 405;
al Haythami in Majma al Zawa’id, vi, 150, 151, ix, 119, 123, 124;
Ibn Hajar, Tahdhib al Tahdhib, vii, 337, 339;
al Muhibb al Tabari, al Riyad al Nadirah, ii, 185, 187, 203;
al Tabari, Tarikh, ii, 300;
Ibn Sa`d, al Tabaqat, ii, part one, 80;
Ibn Abd al Barr, al Istiab (Hyderabad, 1336), ii, 450;
al Bayhaqi in Sunan, vi, 362.
Note: In the morning the Holy Prophet immediately said, “Where is Ali?” while he knew that Ali was in Medina. And the holy prophet said, “Call Ali” while Ali was not Hazir-Naazir.
THE MAIN PURPOSE OF EXPLAINING THE HADEETH OF THE WAR OF KHYBER IS THAT THE PROPHET OF Allah HAD CALLED Allah FOR HELP, BUT Allah ASKED HIM TO SEEK ALI’S HELP, THUS THE PROPHET RECITED A DUA WHICH YOU CAN SEE THE SHIAS OF ALI OFTEN RECITING TO CALL ALI, WHICH IS KNOWN AS “NAAD-E-ALI”
Each of the Holy Prophet’s chief companions was anxious to be signalized on the morrow as the “beloved of Allah and His Prophet.”
No one thought of Ali, the ever victorious hero of all the previous wars, the vicegerent of the Holy Prophet, because, suffering with sore eyes, he was not present (Hazir-Naazir) Sunni References: Tabari; Tarikh al Khamis.
The Holy Prophet, however, as commanded by Allah, recited Nadi Ali (short):
“Call on Ali,
(He) is able to bring about the extraordinary.
You will find him an effective supporter in all calamities.
(All) worries and sorrows will soon disappear.
Ya Ali, Ya Ali, Ya Ali.”
As soon as the Holy Prophet called Ali, he appeared on the scene. The Holy Prophet, taking Ali’s head into his lap, applied the saliva of his mouth to his eyes. At once his eyes become so clear as if he had not suffered from the disease at all.
Sunni Ref:(Ibn Hisham; Tabari; Nasa-i).
Then he gave his sacred banner into the hands of Ali, and thus Ali became the beloved of Allah and the Holy Prophet (Ibn Hisham; Tabari etcetera). The Holy Prophet told Ali: “Go and conquer the fort”.
SO WE HAVE LEARNT THIS FROM OUR PROPHET TO SAY YA ALI MADAD.
THERE IS NO HARM IF YOU SAY “YA MUHAMMAD (sawws) MADAD, BUT THOSE WHO ARGUE THAT WHY DON’T YOU SAY “YA MUHAMMAD (sawws) MADAD”, for this I would like to ask them to see the incident of Ghadeer, and most importantly, the incident of “THE FEAST OF THE RELATIVES”…as given below…
II) Brothers and sisters, what can we Shias do! We only call for help the one whom our Prophet Muhammad called for help…yet again in the…
The Feast Of Dul-Ashira – The Feast of the Relatives
The Prophet called my master Ali for help in this way..
“Which of you will aid me in this matter, so that he will be my brother, my executor (Wasi), my successor (Caliph) among you?"
or “The one who first of all acknowledges my call and helps me in my mission is my brother, my helper, my heir, and my successor after me. The Prophet repeated the last sentence three times, and each time none except Ali RESPONDED to him, saying, “I WILL AID and HELP you, O Prophet of Allah!” So the Prophet declared: “This Ali is my brother, and he is my successor and Caliph among you.”
Note, The Prophet repeated the above call for help three times, and each time my mawlah ALI responded to his call for help! So the last two calls of the messenger of Allah were clear that he is calling my mawlah Ali for help!
So those who give the verse..
**Surah Fateha (001.005)
Thee do we worship, and Thine aid we seek. **
And claim asking help from anyone besides Allah to be Shirk…for them I would like to say is that “Go and ask the Prophet as to why did he say…“Which of you will aid me in this matter, so that he will be my brother, my executor (Wasi), my successor (Caliph) among you?"
So before giving the verse (1:5) check what the prophet did.
** It is stated in Minhaj al Sadiqin and Umdat al Bayan (Shii ref) that then the Holy Prophet said to Ali: “O Ali, you helped all the prophets of Allah incognito (concealed from view), and you help me in propria persona (in person) manifestly.” **
The first hadith Imam Ahmad related from Anas ibn Malik in his Musnad is:
"The whole Community of the people of Madina used to take the hand of the Prophet and rush to obtain their need with it."
Ahmad Musnad 3:98 #11947
Source: Encyclopedia of Islamic Doctrine - (Cached)
Is it permissible to call anyone (or the dead) by adding the prefix “YA”???
Interestingly, the Salafies claim that the dead are even not able to hear our greetings. Let’s compare their claim with the Sunnah of Rasool Allah [saww], when he [saww] greeted the dead with the words “Assalam-o-Alaika Ya Ahlil Qabur” whole his life.
And Anas b. Malik reported that:
Allah’s Messenger (may peace be upon him) let the dead bodies of the unbelievers who fought in Badr (lie unburied) for three days. He then came to them and sat by their side and called them and said: **O ** Abu Jahl b. Hisham, **O ** Umayya b. Khalaf, **O ** Utba b. Rab’ila, **O ** Shaiba b. Rabi’a, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct. Umar listened to the words of Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, how do they listen and respond to you? They are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him in Whose Hand is my life, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply. Then he commanded that they should be buried in the well of Badr.
Sahih Muslim, Book 040, Number 6869
Hadhrat Isa will address Rasool Allah (saw) with words “Ya Rasool Allah”
It is revealed that the Prophet (s) knows his lovers and listens to them. Once he said to his companions about Hadhrat Isa (s) that he will return to this world. Then Hadhrat Isa (s) will visit Madinah and the Prophet (s) said: And when he (Isa) will stand beside my grave calling: “O Muhammad!” I will respond to him.
Sunni Ref: Ibn Hajar 'Asqalani, al-Matalib-ul-'aliyah, (4: 23 # 3853)
Source:
‘Greetings and Salutations on the Prophet’ by Dr.Tahir-ul-Qadri
3) Quranic References with Hadeeth
For example, all Muslims believe that it is Allمh who gives life and death to the people.
The Qur’مn itself says, Surah Az-Zumar
“Allمh takes the souls at the time of their death.” (39:42)
But at the same time, the Qur’مn also attributes death to the angels by saying,
Surah As-Sajda
“Say: It is the angel of death (who is given charge of you) who shall cause you to die.” (32:11)
Surah Nisa
“When angels take the souls of those who die in sin against their souls?” (4:97)
If you place the imports of these two verses side-by-side (i.e., horizontal form), then you are guilty of shirk, polytheism; but if you place them in the vertical form (with the power of the angels beneath and dependent upon the power of Allمh), then you have safeguarded the tawhid.
Similarly, if we place the power and authority of the Prophets and the Imams in the vertical form (with the conviction that their power is beneath and dependent upon the power of Allمh), then we have safeguarded the tawhيd as well as the status of the chosen servants of Allمh.
Let us proceed.
Surah Nisa
[4:123] Whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector (Waliyan)?
Surah Nisa
[4:45] But Allah hath full knowledge of your enemies: Allah is enough FOR a protector (Waliyan)?
Surah Baqara: Do you not know that Allah’s is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper? (Quran 2:107)
But, at the same time, Allah AFFIRMS TAKING HELP and AFFIRMS THAT SOME PEOPLE CAN BE HELPERS.
Surah Aal-e-Imran
Let not the believers Take for friends or HELPERS Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. (Quran 3:28)
Here, if we try to say that taking help from the believers is Shirk, then we are going against the Quran. But if we consider that the believers will help us only after Allah helps them, then we have safeguarded our Tauheed.
Please look at the following verse.
[Pickthal 66:4] If ye (wives of Muhammad) twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend (Mawlaho), and Gabriel and the righteous among the believers; and furthermore the angels are his helpers.
Does this verse really mean that Allah is not the ONLY and SUFFICIENT Helper. Are there contradictions in Qur’an?
And do we really associate Partners to Allah when we believe that Gabriel], some righteous believers and angels can also be our Mawla (guardians) and Naseer (helpers), along with Allah?
If we still follow the Literal Approach and Self Defined definition of Shirk by our Salafi friends, then certainly we are going to make Allah himself a Mushrik (naudo-billah), and along with Him all those too, who believe in Whole Qur’an.
And please also look at this verse.
[Yusufali 4:75]… Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect (Waliyan); and raise for us from thee one who will help (Nasira) (us)!"
When Allah is enough as Protector (Waliyan) and Helper (Nasira), then why these people asked Allah for another person who should protect and help them?
And when Allah is giving the attributes of Wilayat (protection) and Nusrat (help) to this person, then why to claim that no one other than Allah can Benefit us (either by protecting or helping)? Indeed there are pious people of Allah, who can Benefit us by the permission of Allah.
CALLING THE DEAD FOR HELP
Well, we are aware that calling the dead IS NOT AN ACT OF SHIRK.
But is it permissible?
Even if it is permissible, is it helpful?
Surah Aal-e-Imran (verses 169-170)
Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.
Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.
Surah Baqara (verse 154)
And do not speak of those who are slain in Allah’s way as dead; nay (they are) alive but you do not perceive.
NOW WHO IN THIS WORLD CAN DOUBT ALI IBN ABI TAALIB’S ASSASINATION IN Allah’S WAY? IMAM ALI (a.s.) WAS ASSASSINATED BY A KHAARJIITE WHILE IMAM ALI (a.s.) was in the state of prostration in the morning prayers in the mosque of Kufa.
Rasool Allah (saw) said:
Allah has declared it forbidden for the earth to eat the bodies of the prophets. So the prophets are living and they regularly receive their sustenance.
Sunni source:
Ibn Majah narrated this sahih (sound) hadith in his Sunan, b. of jana’iz (funerals) ch.65 (1:524#1636-7), b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch.79 (1:345#1085); Abu Dawud, Sunan, b. of salat (prayer) 1:275 (#1047); Nasa’i, Sunan, b. of jumu’ah (Friday prayer) 3:92; Ahmad bin Hambal, Musnad (4:8); Ibn Hibban, as-Sahih (3:191#910); Darimi, Sunan (1:307#1580); Ibn Khuzaymah, as-Sahih (3:118#1733); Ibn Abi Shaybah, al-Musannaf (2:516); Hakim, al-Mustadrak (1:278); Tabarani, al-Mu’jam-ul-kabir (1:217#589); and Bayhaqi in as-Sunan-ul-kubra (3:249).
[Pickthal 60:13] O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as the disbelievers despair of those who are in the graves.
Aqa Mahdi Puya says:
The last portion of this verse asserts that to believe that the people of the grave have no existence at all and are just dust and decayed bones is kufr (infidelity).
Pooya/Ali Commentary 60:13 (shia source)
Quran Confirms that Rasool Allah [saww] is seeing our actions
There is a verse in the Holy Quran, which confirms that Rasool Allah [saww] is Seeing our Actions.
[Yusufali 9:94] … It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did."
And another verse of the Holy Quran confirms that not only Rasool Allah [saww], but also the Momineen (believers) are also seeing our actions.
[Yusufali 9:105] And say: “Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers: Soon will ye be brought back to the knower of what is hidden and what is open: then will He show you the truth of all that ye did.”
The above verses prove beyond any shadow of doubts that Rasool Allah [saww] is not only able to hear us, but he can also see us (i.e. he [saww] has full knowledge and awareness of what’s happening in the world).
Souls of Companions of the Right Hand (i.e. the pious people) are seeing us
Quran says that souls of pious people are seeing us and greet us at moment when we die (if we are also the from the companions of Right Hand.
[Yusufali 56:83] Then why do ye not (intervene) when (the soul of the dying man) reaches the throat, -
…
[Yusufali 56:90] And if he be of the Companions of the Right Hand,
[Yusufali 56:91] (For him is the salutation), “Peace be unto thee”, from the Companions of the Right Hand.
May Allah, we be raised at judgement day as Companions of Right Hand. Amin.
Now, at times the Prophet asks Allah to help us.
Rasool Allah (saw) is aware of actions of Ummah, as they have been presented to him.
Another tradition records that the affairs of the Ummah are regularly presented to the Prophet who expresses his gratitude to Allah for their good deeds and prays to Allah to forgive their misdeeds.
The words of the tradition are as follows:
“Your deeds are presented to me. If they are good, I express my gratitude to Allah, and if the deeds are not good, then I pray to Allah for your forgiveness”.
Sunni Reference
Haythami transmitted it in Majma’-uz-zawa’id (9:24) and said that that tradition had been reported by Bazzar (in his Musnad) and its sub-narrators are all of sahih (sound) hadith. 'Iraqi has confirmed the soundness of its chain of transmission in his book Tarh-ut-tathrib fi sharh-it-taqrib (3:297). Ibn Sa’d has recorded it in at-Tabaqat-ul-kubra (2:194). Qadi 'Iyad has inscribed this tradition in ash-Shifa (1:19); and Suyuti, recording it in al-Khasa’is-ul-kubra (2:281) and Manahil-us-sifa fi takhrij ahadith ash-Shifa (p.3), has commented that Ibn Abi Usamah in his Musnad has reproduced it through Bakr bin 'Abdullah al-Muzani and Bazzar in his Musnad who have relied on its narration by 'Abdullah bin Mas’ud with a sound chain of transmission. It has been endorsed by Khafaji and Mulla 'Ali Qari in their commentaries on ash-Shifa, i.e. Nasim-ur-riyad (1:102) and Sharh ash-Shifa (1:36) respectively. Hadith-scholar Ibn-ul-Jawzi has reproduced it in al-Wafa bi-ahwal-il-mustafa (2:809-10) from Bakr bin ‘Abdullah and Anas bin Malik. Subki has copied this tradition in Shifa’-us-siqam fi ziyarat khayr-il-anam (p.34) from Bakr bin 'Abdullah al-Muzani, and Ibn 'Abd-ul-Hadi in as-Sarim-ul-munki (p.266-7) has authenticated its veracity. Bazzar’s tradition has also been recorded by Ibn Kathir in al-Bidayah wan-nihayah (4:257). 'Asqalani narrated it through Bakr bin 'Abdullah al-Muzani in al-Matalib-ul-'aliyah (4:22-3#3853). 'Ali al-Hindi copied Ibn Sa’d’s tradition in Kanz-ul-'ummal (11:407#31903) and from Harith (#31904). Nabhani related it in Hujjatullah 'alal-'alamin fi mu’jazat sayyid-il-mursalin (p.713).
YES, those who have left us (are martyred or are dead) can help us.
Surah Aal-e-Imran (verse 81)
When Allah made (His) covenant with the prophets, (He said): Behold that which I have given you of the Scripture and knowledge. And **afterward ** there WILL come ‘UNTO YOU’ a messenger, confirming that which ye possess. Ye shall believe in him and ye shall HELP him. He said: Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear ye witness. I will be a witness with you.
Now the Prophets HAD to help Rasulullah (s) as a binding condition of their Prophethood. How could they do that if they were dead and (according) to Wahaby the dead can’t help the living?
If we say that they can’t, then this means that these Prophets were Fasiq since their helping Rasul (s) was the condition of their Nubuwwath.
We have to accept that Prophet’s whilst not physically alive can still help Rasulullah (s) and come to his aid when he calls them.
If these Prophets can help Rasulullah (s) whilst dead then why is it Shirk to believe that the Chief of all Prophets can help us?
If these Prophet’s can help Rasulullah (s) whilst in Ghaybah (as they were dead) then what’s wrong with us believing that Imam Mahdi
can help his Shi’a whilst in Ghaybah?
6. If failure to help Rasulullah (s) renders a Prophet a Fasiq, then what’s the position of those Sahaba that failed to help the Sahaba in battles such as Uhud, Hunayn, and worse rather than help him openly objected to his request for writing materials on his death bed?
Hence, we can conclude that those who have left the living (or those who are slain in Allah’s way and are not dead) can help the living by the permission of Allah.
It is simple logic that the Prophets and the Imams are closer to Allah than we are.
Above we proved that the dead certainly hears us.
Moreover the Prophets and the Imams are martyred and they are alive.
Hence, there is no harm in calling them for help as they are alive and by the permission of Allah they will help us.
**B. Simple example:/
“ Four persons are drowning.
They have full faith in Allah that Allah will save them from drowning!!
Suddenly a person passes by swimming.
One of the four drowning persons calls for Help and gets saved!
One of the remaining three who did not call for help shouts and says, “This is Shirk! Help is only from Allah!” and says, “ Allah will help me!!!”
Now there are only three persons who are drowning.
After that, another person passes by in a boat.
The same person who believes calling for help in such situation to a ghayr-Allah is shirk, again does not call for help saying what he said before, but one of the three calls for help and gets saved.
Now there are only two persons drowning!
The same person again rejects calling for help from a person who comes in a helicopter to help him saying what he said before.
Now he is left alone drowning!
After this no one comes and this person drowns to death!!!
Conclusion: Indeed this person had faith in Allah. Hence Allah sent someone to help him! But he did not realize that those persons were sent by Allah to help him!!! He also did not realize that Allah would not himself come and save that person but will send a helper. Hence he did not call for help and got the result.
SOME PEOPLE ALSO SAY THAT IT IS MENTIONED IN THE QURAN…
[Yusufali 50:16] It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.
SO THEY SAY THAT IT IS Allah WHO IS CLOSER TO US THAN ANY ONE ELSE. HENCE Allah CAN BE OUR BEST HELPER.
YES, I AGREE THAT Allah IS THE BEST HELPER.
IN ADDITION, THIS VERSE HERE MEANS THAT Allah IS CLOSER TO US, HENCE HE KNOWS ALL ABOUT US… WHAT WE CONCEAL.
BUT DOES THIS VERSE MEAN THAT WE KNOW EVERYTHING ABOUT Allah??? [ASTAGHFIRULLAH] {MAY Allah FORGIVE ME}
NO. Allah IS NEARER TO US… THIS DOES NOT MEAN THAT WE ALSO ARE NEARER TO HIM. IF THIS WERE THE CASE…THEN WHY WOULD Allah SAY IN THE QURAN THAT…
“O you who believe! Fear Allah and seek an approach unto Him…”
(Holy Qur’an 5:35)
DOESN’T THIS VERSE ASK US TO SEEK THE WAYS (and Wasila) TO GET CLOSER TO Allah?
SO IF WE SEEK AN APPROACH UNTO Allah FOR HELP, THROUGH ANYONE… WHAT IS THE HARM? INSTEAD IT WILL ACT AS A SHORTCUT.
C. SIMPLE EXAMPLE:
I WANT HELP FROM MY TEACHER.
I AM NOT A GOOD STUDENT, BUT MY FRIEND IS A GOOD STUDENT.
SO I SAY TO MY FRIEND TO ASK HELP FROM MY TEACHER FOR ME.
HENCE I SAY TO MY FRIEND, “O FRIEND, HELP ME!”
ALTHOUGH THE TEACHER IS CERTAINLY MORE IN POWER (here-authority) THAN MY FRIEND, in this situation for me it is only my friend who can be of more help to me than my teacher.
The help that I can get from my friend over here is certainly more than if I go directly to my teacher.
I AM NOT A GOOD SLAVE OF Allah BUT SOMEONE ELSE IS,
AND WHO CAN BE NEARER TO ALAH THAN MAWLAH ALI (a.s.) about whom The Messenger of Allah says:
"Ali is with the truth and the truth is with 'Ali"
This hadith and can be located in the following texts of Ahl’ul Sunnah:
NOW Allah IS TRUTH (HAQ).
SO Allah IS WITH ALI AND ALI IS WITH Allah. SO ALI CAN BE THE BEST WAYS OF APPROACH TO Allah, BE IT FOR HELP OR FOR KNOWLEDGE.
Prophet Musa ] and Prophet Muhammad (s) both prayed for helpers to ease their burdens
WE ARE WELL AWARE OF THE FACT THAT PROPHET MUSA AND PROPHET SULAYMAN Now, if a Prophet] can seek the assistance of an individual with a partial knowledge of the Book why can’t I seek help from Rasulullah (s) who was the talking Qur’an, or from Maula ali who declared that he had a complete knowledge of the Book? In this regards we have the testimony of the great Sahaba Ibn Mas’ud said:
“The Holy Quran has outward and inward meanings, and Ali Ibn Abi Talib has the knowledge of both.”
Sunni Ref: Hilyatul Awliyaa, by Abu Nu’aym, v1, p65
In addition contemplate these words of Imam Ali “Ask me about the Book of Allah, because there is no Ayah but that I know whether it was revealed at night or in daytime, on the plain or in the mountain”
Sunni Ref: History of the Khailfa’s who took the right way by Jallaluddin Suyuti, English translation by Abdassamad Clarke, p 194
THE FINAL BELL
SURAH QASAS (verse 15)
And he (Musa) entered the city at a time when its people were not watching: so he found therein two men fighting, one being of his SHIA and the other of his foes, and he who was of his SHIA cried out to him for help against him who was of his enemies, so Musa struck him with his fist and killed him. He said: This is on account of the Shaitan’s doing; surely he is an enemy, openly leading astray.
SO HERE WE SEE THAT THE SHIA OF PROPHET MUSA CALLED MUSA FOR HELP AND PROPHET MUSA NOT ONLY RESPONDED TO HIS CALL, BUT ALSO FOUGHT THE ENEMY OF HIS SHIA.
IF IT WERE WRONG TO CALL ANYONE FOR HELP, THEN WHY WOULD PROPHET MUSA **ATTEND ** TO THE CALL FOR HELP?
So If The Shia Of ALI Calls ALI For Help, Why Will ALI Not Respond To The Call???
To take GUARDIANS beside Allah without His permission is strictly prohibited.But here, Allah Himself has APPOINTED Particular guardians UPON US!!!
Again…yes again, Allah has appointed Particular guardians and protectors UPON us!
The Holy Quran, Surah Maida: (verse no.55)
Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.
The essence of mastership of Allah, the Messenger, and Mawla Ali (a.s.) is the same, and it is essentially one in nature as well as in effect.
That is why the verse says: Waliyyukum (your guardian) in a singular form, **NOT ** 'aulia’ukum (your guardians) in plural form.
If you say that this verse is for all the believers then according to the grammar of the verse, the sentence will be GRAMMATICALLY INCORRECT. That is, “The believers are your guardian (singular form)”.
So even if you reject the Hadeeth for the above verse (given below); still you come to the conclusion that your wali is (1) Allah; (2) Prophet Muhammad (saaws); (3) One and only ONE believer who is regular in Salaat and Zakat; because of the singular form “WALI” and NOT the plural form “AWLIYAA”.
The plural form “Ladheena” here is used for ONE Believer only to give him respect.
Hence we see that Allah has used for Himself in many verses “WE”.
“Wa hum raki-un” is an “adverbial” clause ‘qualifying’ the manner in which the Zakat were given. If it is taken as a conjunctive clause, then “yuqimunas salat” or this clause becomes an unnecessary repetition.
Now have a look at this hadeeth.
Ahlus-sunnah’s Zamakhshari in his ‘Al-Kashshaf’, says the following about this verse:
"It was revealed in favor of Ali (May Allah enlighten his face) when a beggar asked him (for alms) WHILE he was in the position of Ruku’ during prayer, and he gave away his ring (in the some position). It seems it was loose on his little finger, for he did not exert any effort in taking it off, which would have nullified his prayer. If you ask; ‘How could it be in favor of Ali (May Allah be pleased with him), when the wordings are in the collective form?’ I say: ‘The form is collective, though its instigator is a single-man, because this is to encourage people to follow his example and earn a similar reward, and also to draw attention (to the fact that) the believers must be extremely mindful and benevolent, towards the poor, in as much as, if a situation could not be postponed to after the prayer, it may not be delayed till having finished it .
Wahidi, in Asbab al-Nuzul’, citing Kalbi’s narration concerning the cause for the revelation of this verse says: "The latter part of this verse is in favor of Ali ibn Abi Talib’ (May Allah be gracious to him) because he gave a ring to a beggar while in Ruku’ during prayer.”
For the sake of brevity, I am going to confine myself to a tradition
occuring in the commentary of the Quran by Abi Is’haq Ahmad Ibn Muhammad ibn Ibrahim Nisaboori al-Tha’labi. A few comments on the respected personality: He died in 337 AH and Ibn Khallikan gives an account of his death saying: “He was unique as a commentator of the Quran and his Tafsir al-Kabir is superior to all other interpretations.”
When he reached this verse he recorded this in his Tafsir al-Kabir on the
authority of Abu Dhar al-Ghifari, who said:
Both of my ears may turn deaf and both of my eyes may become blind if
I speak a lie. I heard the Messenger of Allah, Allah’s blessings and
peace be upon him and his posterity, saying, “Ali is the guide of the
righteous and the slayer of the infidels. he who has helped him is
victorious and he who has abandoned him is forsaken.” One day I said
my prayers in the company of the Prophet. A beggar came to the mosque
and begged for alms, but nobody gave him anything. Ali was in a state
of Ruku in the prayer. He pointed out his ring to the beggar, who
approached him and removed the ring from his finger. Thereupon the
Prophet, Allah’s blessings and peace be upon him and his posterity,
implored Allah the Mighty and Glorious, saying: "O Allah! My brother
Moses begged you saying, ‘My Lord, delight my heart and make my task
easy and undo the knot in my tongue so that they may understand me,
and appoint from my kinsmen, Haroon, my brother, as my vizier, and
strengthen my back with him and make him participate in my mission so
that we may glorify You and remember You more frequently. Certainly
You see us.’ And You inspired him: ‘O Musa! All your requests have
been granted.’ O Allah! I am your slave and your prophet. Delight my
heart and make my task easy and appoint from among my kinsmen Ali as
my vizier and strengthen my back with him."
Abu Dhar, then, proceeded
By Allah, the Messenger of Allah, Allah's blessings and peace be upon
him and his posterity had not yet finished his supplication when the
trustworthy Gabriel descended to him with this Verse
"Certainly Allah is Your Master, and His Prophet and those who believe
who establish prayer and give charity while they bow. And whoever
takes Allah and His Messenger and those who believe as a guardian, so
surely the party of Allah will be victorious."
Sunni reference: Tafsir al-Kabir, by al-Tha’labi under the commentary of
verses 5:55-56 of Quran.
Muslim scholars are unanimous in reporting this event.
Here are just some of the **Sunni references ** which mentioned the
Revelation of the above verse of Quran in the honor of Imam Ali:
Tafseer e Moza’ al-Qur’an, page 108, published in Lahore.
Tafseer e Jalalein, on the border, volume 1, page 141, published in Egypt.
Tafseer al-Saawi Al al-Jalalein, volume 1, page 253, published in Egypt.
Tafseer e Fatah ul-BaYun, volume 3, page 80, published in Egypt.
Tafseer e Fatah ul-Qadeer, volume 2, page 53, published in Egypt.
Tafseer ibn e Jareer, volume 6, page 165, published in Egypt.
Tafseer ibn e Kaseer, volume 2, page 71, published in Egypt.
Tafseer e Beyzaawi, volume 1, page 236, published in Egypt.
Tafseer al-Nafsi, volume 1, page 289, published in Egypt.
Tafseer e Mazhari, volume 3, page 140, published in Delhi.
Tafseer e Gharaib al-Qur’an, volume 6, page 145, published in Egypt.
Tafseer e Kash-aaf, volume 1, page 124, published in Egypt.
Tafseer e Dur al-Mansoor, volume 2, page 293, published in Egypt.
Tafseer al-Khazin, volume 2, page 67, published in Egypt.
Tafseer e Mu’alim al-Tanzeel, volume 2, page 67, published in Egypt.
Tafseer e Waheedi, in this verse, by Allama Waheed uz-Zaman.
Tafseer e Kabir Raazi, volume 2, page 417, published in Egypt.
There is also a tradition related by Ibn Salam whose chain of sources rises up to the Prophet (PBUH&HF) himself. Please refer to the Sahih of Nisa’i or the commentary of Sura Ma’idah in Jam’a Bayn al-Sihah al-Sittah.
Shi’ite references
Bihar al-Anwar, by Allama Majlisi
Tafseer al-Mizan, by Allama Tabatabai
Tafseer al-Kashaf, by Allama Muhammad Jawad Mughniyah
al-Ghadir, by Allama Abdul Husain Ahmad al-Amini
Asbat al-Hudate, by Allama Muhammad Ibn Hasan Amuli
IT IS CLEAR FROM THE ABOVE QURANIC VERSE AND HADEETH (NON-SHIA) THAT IMAM ALI IS THE WALI.
BUT WHAT IS THE MEANING OF WALI?
LET US FIND IT FROM A RENOWNED SOURCE.
The Arabic-English Dictionary of the University of Damascus lists among the various meanings for WALI:
“Legal guardian, a friend or protector, someone who is supposed to look out for your interest. Guardian, curator, custodian, keeper, caretaker, patron, sponsor, supporter, protector, defender, friend, associate, companion, saint, holy man, lord, chief, master, owner, proprietor, holder, possessor”.
WELL, ALL THE ABOVE MEANINGS IMPLY THE PERSONS WHO ARE IN AUTHORITY OVER YOU.
WELL THE HOLY PROPHET TOO HAS AUTHORITY OVER US AND WE DO SEEK HELP FROM HIM, ALL THE MUSLIMS DURING HIS (the prophet)’s TIME SOUGHT HELP FROM HIM and called him for help.
THEREFORE, WE CAN SEEK HELP FROM ALI IBN ABI TAALIB ALSO.
THE ABOVE MEANINGS ALSO IMPLY THE PERSONS WHO HELP US.
So Allah HERE TELLS US THAT HE HAS APPOINTED IMAM ALI AS OUR HELPER.
Also, the Quran is guidance for every age.
Hence, Ali is our wali even as of today.
Hence, he can be our protector and helper even as of today.
SO PLEASE JOIN ME IN SAYING “YA ALI MADAD”
ALLAHHAFIZ. MAY Allah GUIDE YOU.
[REMEMBER: IF IT WAS NOT FOR THE SAJDA (PROSTRATION) OF IMAM ALI, THE WORLD WOULD HAVE CONSIDERED HIM TO BE AS GOD. HIS SAJDA TOWARDS Allah CLEARLY PROVED THAT HE WAS A SERVANT OF Allah]
For me yes its okay that Ya Miaray Malik apnay pyaray Nabi Kay Sadqay mari dua qabool farma but you can ask directly too …
let me tell u about choice of people
I’ve seen that in my town we had one mad person who always naked but having one shirt and ate water melon a lot and crow and other birds gathered around him to eat it. When he died people made his Mazar and said "Saieen Kawan Walli Sakra Da Mazar hay " aab har jumaraat ko udhar charhaway hotay hain dhmaal daltay hain aur uss say apni man key muradain maangi jati hain.
I’ll upload a video and in that video a Peer Sahib dancing nicely but he always say to his followers that Salat is not necessary (nauz billah) and peer sahib aap key bakhshsish kara saktay hain All people infact one of my friend too believe on him. So tell me Is that kind of Aitqaad is true that hum har kisam ka gunah karain leekan hamaray Peer Sahib hamari bakhshish kar wa dain gaiy ?
These type of people exist and i don’t know you believe on this statement but at least I don’t believe aur mairi aqal iss ko mananay say bilkul inkaari hay.
you are right i wanted to cut down my post but i found it so informative that i didnt , people can skim through and read !
i think it explain a lot of things so it will help those looking for rational answers
there is shafaat by Mohammad:saw2:…but on basis of shafaat one can not abstain from religious duties…Fir Amal ko qubul karnewal gunaho ko maaf karnewal Allah hai jo beniyaaz hai…
I’m here just talking about waseela, we should directly ask to Allah for all of our needs but if a needy have worst condition in his life he want to get rid of all his problems to us waqt insan chahata hy kisi bhi trhan Allah pak uski dua qabool karain usky liya wo Allah ky naik bandon ky waseela sy bhi mangta hy,ap ki life main sayad aisi situation na ai ho ishi liya ap nahi jantin,Allah pak har ek ko bury waqt sy bacah kar rakhy. waseely sy mangna is not like, you say “mery nabi (S.A.W.W) ap meri yeh hajat pori kar dain” waseely sy mangana yeh hay kay “Ay Allah tu apny payary Nabi (S.A.W.W) ky waseely sy meri hajat pori kar day” to yeh directly hum Allah sy hi mang rhy hain. Have you ever read dua-e-hajat usky sath bohat jagha mention bhi hota hy kay Nabi (S.A.W.W) kay waseely sy mangi gai dua kabool hoti hy.
waseely sy mangana is not wrong chahay ap agree karain ya na karain.
Yahi to insaan ka real test hota hay kah woh kitna Allah par Aitaqaad rakhta hay aur iss waqat insaan kissi bhi peer faqeer say mangnay nikal khar hota hay …Allah har kissi ka aitqaad mazboot karay (ameen)
Mujh par jub bhi koi mushkil waqat aaya to main nay Sachay Dil Say Sirf aur Sirf Allah say manga aur uss nay mujhay dia …Allah ka lakh lakh shukar hay kah woh mujh jaisay gunah gaar ko bhi sunta hay …
Please don’t compare Nabi Pak with today’s peer faqeer unn key tou pair key khaal kar barabar nahen hay woh loog jinn ko aaj kal kay logoon nay waseela banaya howa hay …
Ap baat samjh nahi rahin mainy kab kaha hay kissi peer sy mangain mery matlab yeh hay yahan ky ap Allah kay naik bandon ka waseela day kar Allah pak sy maang sakty hain mang to Allah pak sy hi rahy hain na qabool to Allah pak hi karaingy or hamari dua bhi Allah pak hi sunaingy na ky wo jin ko hum waseela bana rhy hain, or Huzoor-e-Pak (S.A.W.W) jaisa to koi nahi main unko kisi ki trhan nahi mila rahi hon.
par iska yeh matalb nahi ky har ek dua ky liya waseely ky sath mang rhy hain aisa nahi hota kuch aisi situations hojatin hain zindagi main agr koi waseely sy mang bhi raha hy to yeh galat nahi jis ko bura samjha jay hum Allah pak ky samny faryad krhy hain girgira rhy hain kisi or sy to nahi mang rhy is main bura kuch bhi nahi hy.
agr koi waseely ky sath nahi mangta to yeh bhi galat nahi hy.Allah pak pr yaqeen is surat bhi hota hy or us surat bhi.
Ap baat samjh nahi rahin mainy kab kaha hay kissi peer sy mangain mery matlab yeh hay yahan ky ap Allah kay naik bandon ka waseela day kar Allah pak sy maang sakty hain mang to Allah pak sy hi rahy hain na qabool to Allah pak hi karaingy or hamari dua bhi Allah pak hi sunaingy na ky wo jin ko hum waseela bana rhy hain, or Huzoor-e-Pak (S.A.W.W) jaisa to koi nahi main unko kisi ki trhan nahi mila rahi hon.
par iska yeh matalb nahi ky har ek dua ky liya waseely ky sath mang rhy hain aisa nahi hota kuch aisi situations hojatin hain zindagi main agr koi waseely sy mang bhi raha hy to yeh galat nahi jis ko bura samjha jay hum Allah pak ky samny faryad krhy hain girgira rhy hain kisi or sy to nahi mang rhy is main bura kuch bhi nahi hy.
agr koi waseely ky sath nahi mangta to yeh bhi galat nahi hy.Allah pak pr yaqeen is surat bhi hota hy or us surat bhi.
Chalain aik baat to aap nay maani kah Peeroon say directly managa bura hay ?????? Jo iss baat ko saheeh kahtay hain unn kay baray main aap kay kia khiyaal hay ? woh saheeh hain kah ghalat ? Ho sakta hay unn par bhi koi tension ho jiss ko door karnay kay liye sirf Kawan Walli Sarkar he unn keymadad kar saktay hain phir aap kia kahain gi ?
Haan wo sahi nahi wo to shirk main ajata hay. bohat sy log dargah, mizar jaty hain wahan wo un sy hi mang rhy hoty hain jo manoo matti taly dafan hain wo unki nahi sun sakty wo to khud apni faryad Allah pak ky samny kia karty thy to wo khd kaisy dosron ki muradain pori kar sakty hain,,kisi dargah par jana zarori nhai muradain pori karny ky liya agr insan apna dil saaf rkhy Allah pak ki raaza jis main hy wo kaam kry to uski raaza Allah pak pori krty hain,,kisi or sy mangany sy kuch nahi milta.
Insan ko apni takaleef or dard bhi Allah pak ky samny hi bayan karny chahyan koi or insan in takaleef ko kam nahi kar sakta siway Allah pak ky wohi to hum sy sab sy zyada muhabbat karta hy hamara khayal rakhta hy.
I'm here just talking about waseela, we should directly ask to Allah for all of our needs but if a needy have worst condition in his life he want to get rid of all his problems to us waqt insan chahata hy kisi bhi trhan Allah pak uski dua qabool karain usky liya wo Allah ky naik bandon ky waseela sy bhi mangta hy,,ap ki life main sayad aisi situation na ai ho ishi liya ap nahi jantin,Allah pak har ek ko bury waqt sy bacah kar rakhy. waseely sy mangna is not like, you say "mery nabi (S.A.W.W) ap meri yeh hajat pori kar dain" waseely sy mangana yeh hay kay "Ay Allah tu apny payary Nabi (S.A.W.W) ky waseely sy meri hajat pori kar day" to yeh directly hum Allah sy hi mang rhy hain. Have you ever read dua-e-hajat usky sath bohat jagha mention bhi hota hy kay Nabi (S.A.W.W) kay waseely sy mangi gai dua kabool hoti hy.
Allah SWT test us to see what we do when we are in need. Some do 'Sabr' and some other find 'waseela'. Waseela is not mentioned anywhere in the Qur'an but 'Sabr' is mentioned in Quran and ofcourse 'Sabr Bahtareen hai'.
Allah SWT test us to see what we do when we are in need. Some do 'Sabr' and some other find 'waseela'. Waseela is not mentioned anywhere in the Qur'an but 'Sabr' is mentioned in Quran and ofcourse 'Sabr Bahtareen hai'.
whether we ask prayer with waseela or without it patience is must in both cases.
when we ask dua with waseela than its not mean we are asking to someone else we are asking to Allah pak, how it could be wrong.
I've heard n read about waseela thats why I'm saying its not wrong.
You can ask any scholar.
It was narrated
from 'Uthman bin Hunaif that a
blind man came to the Prophet
( ﻰﻠﺻ ﻪﻠﻟﺍ ﻪﻟﺁﻭ ﻪﻴﻠﻋ ﻢﻠﺳﻭ ) and said:
“Pray to Allah to heal me.” He said:
“If you wish to store your reward
for the Hereafter, that is better, or
if you wish, I will supplicate for
you.” He said: “Supplicate.” So he
told him to perform ablution and
do it well, to pray two Rak’ah, and
to say this supplication:
“Allahumma lnni as’aluka wa
atawajjahu ilaika bimuhammadin
nabiyyir-rahma. Ya Muhammadu
inni qad tawajjahtu bika ila rabbi fi
hajati hadhihi lituqda. Allahumma
fashaffi’hu fiya (O Allah, I ask
of You and I turn my face
towards You by virtue of the
intercession of Muhammad the
Prophet of mercy. O Muhammad,
I have turned to my Lord by
virtue of your intercession
concerning this need of mine so
that it may be met. O Allah,
accept his intercession
concerning me)” .
[Sunnan Ibn Majah, Book of Iqamat
al-salat wa al-sunnat, Ch. on Salat
al-hajat #1385]
i really do question your beliefs and no doubt you belong to the disbelieving group you certainly have no knowledge of islam.
will be our “Sifarishi” but to whom He 
aab har jumaraat ko udhar charhaway hotay hain dhmaal daltay hain aur uss say apni man key muradain maangi jati hain.
