Ya Ali madad

Society Religion & Philosophy
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Re: Ya Ali madad

Yes I am talking about only few people. The very fact that my friend is named Furqan Ali while being Sunni, is a proof that many Ahle Sunnah do not think that the names like Ali belong to Shias alone. I was only pointing out that mere SUGGESTION of them being Shia based on their names is deplorable.

Why Shias don't name Umar and Abu Bakr? Well, no matter what I say it is going to spiral out in a topic of its own. So I would rather not say anything at this moment. May be a small hint: There is some polarization/disagreement among Shias and Sunnis on personalities of the first few caliphs. But there is no polarization on people like Hamza, Jaffar, Khadija, Ali, Fatima, Hasan, Hussain.

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Re: Ya Ali madad

Earlier he had said

[quote=““Ibn Sadique””]

But then to make the Hadith say what he wanted it to say he added words:

[quote="“Ibn_Sadique, post:1416, topic:311258"”]

The Blessed Messenger of Allah (peace and blessings be upon him) said “Duaa(calling) is worship” (Sunnan Abi Dawud, hadith 1474 and Musnad Imam Ahmad)

[/quote]

This was done to counter the truth. The truth being that not all calling is Ibadah (worship)

The reason why he is distorting the Hadith is because he wants the hadith to say all calling is worship

And as we know all worship if done to other then Allah is… Shirk

Indeed it seems a lot of them are twisting this very hadith to suit their dawa. Which is a terrible thing to do

However this approach although good for the dawa of Ahul Bidah actually implies Islam is Shirk . Naudhubillah

so something like Salam Alaikum Ahlal Qabur would be shirk in that case. Naudhubillah

and what about what we recite in Salah: Ayyuhan Nabiyu

and many many more examples

The proof that not all calling is the same is in the language of the Quran

Transliteration of Ayah 63 of Surah An-Nur (24)

La tajAAaloo duAAaa alrrasooli baynakum kaduAAai baAAdikum…

**[Noor 24:63] [Noor 24:63] Do not presume among yourselves the calling of the Noble Messenger equal to your calling one another;…

**This proves even in a state of heightened and utmost respect it is not counted as Worship. Point proven I think, even the word used is Dua!

More on the Hadith itself later, In Sha Allah

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Re: Ya Ali madad

there are plenty of sunnis who have Ali as name, i know many people including my nephew named ali.infact due to our family name we normaly get benefit as our family name is similar to shia name, so get much benefit from momins ;) until they get to know the reality.

Do you think that AlAli and name ali are same?

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Re: Ya Ali madad

if it is not something which is an essential part of religion at all, then why waste energy on it?

Saying it or not saying it, what real difference does it make?

Don’t say if you don’t think it is good to say.

:smack:

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Re: Ya Ali madad

Regarding The Blessed Hadith misused by Ahul Bidah (Wahabis and nazarbandis) against Ahlus Sunnah presented on this thread as “Dua is Worship” and “Dua(calling) is Worship”

Important point to note for men of courage:

This refutation actually refutes ALL those misusing the Hadith against Ahlus Sunnah

This refutation refutes the misunderstanding of Iyyaka Nastaeen all those groups, article writers, speakers who use their misunderstanding against Ahlus Sunnah

this is taken from THE DOCTRINE OF Ahl Asunna -Fajr

[TABLE=“width: 202, align: left”]

Refutation of their claim that tawassul is worship of other than Allah

The Wahhabis say that such seeking of help is a form of invocation. They cite the hadith:
“inna al-dua huwa al-ibada”: “Invocation – it is worship.”[SUP][45][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn45) Hence, they claim, he who asks help from a prophet or a saint (wali) is simply worshipping him by that request for help; yet only worship of Allah alone is beneficial and worship of other than Him is shirk. Hence, they conclude, the one who seeks aid of someone other than Him is an idolater.

        The answer for this is that the verbal pronoun *huwa* ("it is") in the hadith conveys restriction of the grammatical predicate "worship" to its subject "invocation" and it thus renders definite the predicate, just as the author of *al-Miftah*[SUP][46][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn46) says and with whom the majority of the scholars agree concerning this hadith.  Thus, for example, when we say: "Allah -- He is the Provider" *(Allah huwa al-Razzaq)* (51:58), it means there is no provider other than He.  Accordingly, when the Prophet said: "Invocation: it is worship" he signified that worship is restricted to invocation.  What is meant by the hadith is:

        "Worship is nothing other than invocation."

And the Qur’an supports this meaning when it says: “Say: My Lord would not concern Himself with you but for your call (du`a) on Him” (25:77). That is, He would not have shown favor to you were it not for your worship. For the honor of mankind lies in its worship and its respect in its knowledge and obedience. Otherwise, man would not be superior to the beasts. The Hajj, the Zakat, the Fast and the testimony of faith are all invocation and likewise reading of the Qur’an, dhikr or remembrance, and obedience. Hence, worship is confined to invocation. Once this is firmly established, it becomes clear that there no is proof in the hadith for what Wahhabis claim, because if asking for help is a kind of invocation, as the Wahhabis claim, it does not necessarily follow that asking for help is worship, since invocation is not always worship as is plain to see.[SUP][47][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn47)

        If, on the contrary, we restrict the subject "invocation" to the predicate "worship" in the hadith according to the interpretation of the author of *al-Kashshaf*[SUP][48][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn48) whereby the definition of the predicate in a nominal clause might be either restricted to the subject or restricted to the predicate, then the logical deduction of the Wahhabis whereby all du`a is worship is still not supported by it.  Otherwise, the definite article *al* in *al-du`a* (invocation or literally a call on someone) makes invocation generic and betokens universal inclusion into the genus. Yet this is not the case since not every invocation is an act of worship *(`ibada)*.

        On the contrary, the matter stands as we find it in the verse of Qur'an: "Nor call on other than Allah such as can neither profit thee nor hurt thee" (10:106) and similarly in  the verse: "Call your witnesses or helpers!" (2:23). Calling on Allah in the sense of requesting is found where the Qur'an says: "Call on Me and I will answer you" (40:60) and in the sense of a declarative statement: "This will be their prayer *(da`wahum)* therein: Glory  to Thee, O Allah!" (10:10). As for "calling on someone" in the sense of summoning them *(nida')*, we find: "It will be on the day when he will call you *(yad`ukum)*" (17:52) and in the sense of naming someone we find: "Deem not the calling *(du`a)* of the Messenger of Allah among yourselves like the calling of one of you to another" (24:63).

        As the author of *al-Itqan*[SUP][49][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn49) makes plain: If the definite article belongs to the genus and signifies universal inclusion therein, then the man who says: "Zayd! Give me a dirham" perpetrates an act of disbelief. Yet the Wahhabis, of course, will not claim this. Hence, it is plain that the definite article signifies specification.  So what is meant by invocation in the hadith is *invocation to Allah* and not calling on someone in the general sense.  The meaning would be:

    "Calling to Allah is one of the greatest acts of worship."

It is in the manner of the Prophet’s saying: “al-hajju `arafatun” or:

    "The Pilgrimage is `Arafah"[SUP][50][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn50)

which is taken to mean that this represents the Hajj’s greatest essential element. For the one making the request comes toward Allah and turns aside from what is other than He. Furthermore, the request is commanded by Allah and the action fulfilling that command is worship. The Prophet names it “worship” to show the subjugation of the subject making the request, the indigence of his condition, and the humility and lowliness of his worship.

        Among the proofs that what is meant by "invocation" in the hadith is the "calling on Allah" and not the general sense of "calling" is the fact which many grammarians confirm and Ibn Rushd clearly makes plain as does al-Qarafi also in his Commentary on *al-Tanqih*:[SUP][51][/SUP]](http://www.sunnah.org/publication/fajr/fajr.htm#_ftn51) namely, that asking *(al-su'al)* is one of the categories of wanting *(al-talab)* put forth by one lower to one higher in station.  If it is addressed to Allah, it is named "request" *(su'al)* and "invocation" *(du`a)*.  The latter is not applied to someone other than Allah. And if it is not permissible *(la yajuz)* to name the request of other than Allah by the unqualified name of *du`a*, then such a request *a fortiori* is not named a *du`a* in the sense of worship.