A glimpse of the beliefs and ideologies of the polytheists who recite the Kalima in the present era:
“History repeats itself.” The shirk beliefs of the past nations and the polytheists of Makkah mentioned in the previous pages are all found, and even more filthy thoughts and ideologies exist among the people of the present era. Besides Jews, Hindus, and Christians, shirk beliefs contrary to Tawheed are also widespread among Muslims. Here we will present a glimpse of these beliefs.
➊ A poet, in praise of his spiritual master Murtaza of Qila Sharif, Sheikhupura district, says that he is the light of God and the deputy of the Prophet ﷺ; indeed, the Lord and the Pir are one and the same, so how can we need to go for Tawaf and visitation because the threshold and shrine of the Pir itself is the Kaaba. العیاذ باللہ! Therefore, we will perform Tawaf here.
Friendship is not needed with God, nor should one favor the fortress owner
There is no need to circumambulate around the fortress owner
This is the fault of the naive gaze; God is not someone else, nor is the saint someone else
If the grace of God is desired, then one should not turn away from the fortress owner.
Readers! Please examine this viewpoint in the light of the Quran and Sunnah, and decide for yourself whether it is right or wrong.
Friendship is not needed with God.
Here, the polytheist is showing more love to the fortress owner than to God. The Quran describes their behavior as follows:
وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ
“And there are some people who take others as partners with Allah and love them as they should love Allah.”
And the manner of the believers is described:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
“And the believers love Allah intensely.”
First group warning:
وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۗ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ ﴿٣﴾
“And Allah and His Messenger have no relation with the polytheists anymore, so if you repent, it will be better for you; but if you turn away from Islam, then know that you cannot harm Allah in any way. And give glad tidings to the disbelievers and polytheists of a painful punishment.”
The command of the Exalted is:
يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ
“O you who have believed, whoever among you turns away from his religion – Allah will bring forth [in place of them] a people He will love and who will love Him.”
And to further reassure the second blessed group:
إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا
“Indeed, the allies of Allah and His Messenger and the believers are [only] those who believe in Allah and His Messenger.”
No need to circumambulate around the fortress before leaving:
Here the poet has shown disrespect to the Lord and also insulted His house, and whoever insults His house meets the same fate as those who came with an army of elephants.
Regarding the circumambulation of this house, the Lord Almighty says:
وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ
“And fulfill the vows and circumambulate the Ancient House.”
The Lord commands the circumambulation of the Kaaba, and this is the fortress of the…
Just reflect a little on your own actions
If we speak up, it will be considered a complaint
And the Lord Almighty further says:
وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ
“And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.”
To be a Lord or to be a Pir (spiritual guide):
That Lord and Pir are not separate, but are one and the same,
While the Lord Almighty says:
لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿٣﴾ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ ﴿٤﴾
“He begets not, nor was He begotten, And there is none comparable to Him.”
Allah Almighty further said:
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا ﴿١١١﴾
And say, “All praise is due to Allah, who has not taken a son and has no partner in His dominion, nor has He any protector out of weakness; and proclaim His greatness continually.”
And elsewhere He said:
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
“So do not set up equals to Allah while you know (nothing about it).”
[Now decide for yourself]
And it is also written:
Then they are the light of God, the fortress guardians
Deputy of Mustafa, the fortress guardians
We do not need to go to the Kaaba
The Kaaba is your shrine, the fortress guardians
➋ Similarly, in the Diwan of Khawaja Ghulam Farid Chishti Chachran Sharif, page 207, it is written:
Like Chachran, I go to Medina and Kot Mithan, the House of Allah
Colorless colors have come, changing the form
Outwardly a guide, inwardly Allah
The delicate face of Pir Farid shows us the reason is Allah.
Like Chachran, I go to Medina and Kot Mithan, the House of Allah:
The poet says that Chachar city is like Madinah, and Kot Mithan seems to me like the Kaaba.
(أَعَاذَنَا اللَّهُ مِنْ هَذِهِ الْخُرَافَاتِ)
1) In this, there is disrespect to the Kaaba.
2) There is disrespect to Madinah Munawwarah, the city of the Prophet ﷺ, and insulting Madinah is equivalent to insulting and disrespecting the Prophet ﷺ.
As Thumama bin Athal states after accepting Islam:
يَا مُحَمَّدُ وَاللهِ مَا كَانَ عَلَى الْأَرْضِ وَجُهُ اَبْغَضَ إِلَيَّ مِنْ وَجُهِكَ فَقَدْ أَصْبَحَ وَجُهُكَ اَحَبَّ الْوُجُوهِ إِلَيَّ وَاللَّهِ مَا كَانَ مِنْ دِينِ اَبْغَضَ إِلَيَّ مِنْ دِينِكَ فَأَصْبَحَ دِينُكَ اَحَبَّ الدِّينِ إِلَيَّ وَاللهِ مَا كَانَ مِنْ بَلَدٍأَبْغَضَ إِلَيَّ مِنْ بَلَدِكَ فَأَصْبَحَ بَلَدُكَ اَحَبَّ الْبِلَادِ إِلَيَّ
“O Muhammad ﷺ, by Allah! There was no face on the earth more detestable to me than your face, but now there is no face more beloved to me than your radiant face. By Allah! No religion seemed worse to me than your religion ﷺ, but now no religion pleases me except your religion ﷺ. And by Allah! No city was more detestable to me than your city ﷺ, but now your city is more beloved and dear to me than all other cities. (Now no other city seems good to me).”
From this, it is understood that love for Madinah is love for the Prophet ﷺ, and disrespect towards Madinah is disrespect towards the Noble Prophet ﷺ.
Imam Bukhari (may Allah have mercy on him) has established a chapter:
بَابُ من رغب عن المدينة.
“Whoever hates Madinah.”
And under this, the Hadith is mentioned:
تَتْرُكُونَ الْمَدِينَةَ عَلَى خَيْرٍ مَا كَانَتْ ، لَا يَغْشَاهَا إِلَّا الْعَوَافِ يُرِيدُ عَوَافَى السّبَاعِ وَالطَّيْرِ وَآخِرُ مَنْ يُحْشَرُ رَاعِيَانِ مِنْ مُزَيْنَةَ يُرِيدَانِ الْمَدِينَةَ يَنْعِقَانِ بِغَنَمِهِمَا فَيَجِدَانِهَا وُحُشًا حَتَّى إِذَا بَلَغَا ثَنِيَّةَ الْوَدَاعِ خَرَّا عَلَى وُجُوهِهِمَا .
“You people will leave Medina in a better state, then it will become so desolate that wild beasts, predators, and birds will inhabit it, and in the end, two shepherds of Medina will come to Medina to take their goats, but they will only see wild animals there. Finally, when they reach Thaniyat al-Wada, they will fall on their faces.”
And the Prophet of Allah ﷺ has declared Medina as a sanctuary.
Note: The refutation of the following verses will come in the context of the “Philosophy of Wahdat al-Wujud.” ان شاء اللہ
➌What if a saint or a messenger comes himself, O Presence,
Is that your gathering of sermons or a spiritual guide?
What if a saint or a messenger comes:
In the mentioned verse, the poet is saying that not only saints but all messengers come, even the Prophet ﷺ himself attends your circle of sermons. (العیاذ باللہ)
In other words, in this couplet, the blasphemous poet who claims love for the Prophet ﷺ has elevated the status of Sheikh Abdul Qadir Jilani (may Allah be pleased with him) even above the Prophet ﷺ, and it is as if he has made the Prophet ﷺ his disciple.
(معاذ اللہ ۔ معاذ اللہ)
Regarding this, the zeal of the Salaf is such that Imam Shafi’i, Imam Malik, and Ishaq bin Rahwayh say that whoever brings the statement of someone else against the saying of the Prophet ﷺ should be asked to repent; if he does not repent, he should be killed. Ishaq bin Rahwayh even says that he is a disbeliever and polytheist.
See the love of the Salaf for the Prophet ﷺ, and my present disgust has spoken the truth.
May God make us love the Prophet
May we elevate the status of the Imams above the Prophet
May we offer vows day and night at shrines
May we go from place to place asking for prayers from martyrs
Neither should there be any disturbance in Tawhid because of this
Nor should Islam be corrupted nor faith lost
4. From Ahad to Ahmad and from Ahmad to you
Who is, who is not, all is attained by O Ghaus
From Ahad to Ahmad:
This also relates to the belief in the Unity of Existence, and its refutation will come later.
5. A person has written on page 25 of his book “Bagh-e-Firdous, known as Gulzar-e-Rizvi” about Sheikh Abdul Qadir Jilani (may Allah be pleased with him):
They set the boats afloat, O Ghaus al-Aghwas
They save the sinking boat, O Ghaus al-Aghwas
In the fist of my master are the hearts of the world
He makes the crying ones laugh, O Ghaus al-Aghwas
Do you have any knowledge of the sorrow of unfulfilled desires?
He makes the withered flowers bloom, O Ghaus al-Aghwas
Whoever calls upon Ya Ghaus from the heart in distress
He accomplishes all their tasks, O Ghaus al-Aghwas
They set the boats afloat:
Two things emerge from these couplets:
1) Helping.
2) Knowledge of the unseen.
Accepting both these attributes in anyone other than Allah is polytheism, and both are exclusive attributes of Allah Almighty.
Look, in the Quran, the Lord Almighty says:
إِن يَنصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿١٦٠﴾
“If Allah helps you, none can overcome you; and if He forsakes you, who is there that can help you after Him? And in Allah alone should the believers put their trust.”
And in Surah Hud, in the mention of Noah (peace be upon him), it is said:
وَيَا قَوْمِ مَن يَنصُرُنِي مِنَ اللَّهِ إِن طَرَدتُّهُمْ ۚ أَفَلَا تَذَكَّرُونَ ﴿٣٠﴾
“O my people! If I have driven them away, then who will help me? (Other than Allah) Do you not then reflect?”
And about those who are being called, it is said:
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَ ﴿١٩٤﴾
“Indeed, those whom you call besides Allah are servants like you. So call them and let them respond to you, if you should be truthful.”
Regarding the knowledge of the unseen, it is said:
وَعِنْدَهُ مَفَاتِيحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ
“And the keys of the unseen treasures are with Him alone; none knows them except Him.”
The one who causes ruin, the one who drowns and swims, and the one who rescues from distress, the Quran says about Him:
فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ ﴿٦٥﴾
“So when they board the ship, they invoke Allah, sincere to Him in religion; then when He delivers them to the land, they associate others with Him.”
That is, the One who saves the drowning is Allah, not the saints nor anyone else besides Allah. And whoever holds this belief about anyone else associates partners with Allah.
My Master’s Fist:
In this couplet, the poet claims that the heart is in the hands of my Pir (spiritual guide), whereas Allah Almighty says:
قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِهِ ۗ انظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ ﴿٤٦﴾
“Say, ‘What do you think? If Allah were to take away your hearing and your sight and set a seal upon your hearts, who is an object of worship for them besides Allah?'”
That is, it is not under anyone’s control except Allah, as the Hadith of the Prophet ﷺ states:
قَلْبُ ابْنِ آدَمَ بَيْنَ إِصَبَعَيْنِ مِنْ أَصَابِعِ الْجَبَّارِ عَزَّوَجَلَّ إِذَا شَاءَ اَنْ يُقَلَّبَهُ قَلَّبَهَ فَكَانَ يُكْثِرُ اَن يَقُولَ ” يَا مُصَرِفَ الْقُلُوبِ
And in Sahih Muslim it is mentioned:
إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ كقَلْب وَاحِدٍ يُصَرِّفُهُ حَيْثُ يَشَاءُ ثُمَّ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” اَللّهُمَّ مُصَرِف القُلُوبِ صَرِفَ قُلُوبَنَا عَلَى طَاعَتِكَ.
“The Prophet of Allah ﷺ said that the hearts of all the children of Adam are like a heart between two fingers of the Most Merciful, He turns them as He wills (and whenever He wills). Then the Prophet ﷺ prayed: ‘O Allah! Turner of hearts! Turn our hearts towards Your obedience.'”
This is the belief of the Prophet ﷺ and that of the so-called Muslim lover.
They make the crying ones laugh:
This couplet is also polytheistic, because it is mentioned in Sahih Bukhari, Abdullah bin Abbas رضي الله عنه says:
وَاللَّهُ هُوَ أَضْحَكَ وَأَبْكَي.
“That only Allah makes one cry and laugh.”
Similarly, Umar رضي الله عنه prayed for the Prophet ﷺ, and the Prophet ﷺ remained silent.
Umar رضي الله عنه said:
أَضْحَكَ اللهُ سِنَّكَ يَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ .
“O Messenger of Allah ﷺ, may your teeth always keep smiling.”
Similarly, the Messenger of Allah ﷺ used to pray:
اللَّهُمَّ اِنّى اَعُوذُبِكَ مِنَ الْهَمِّ وَالْحُزْنِ وَالْعَجْزِ وَالْكَسُلِ وَالْجُبْنِ وَالْبُخْلِ وَضِلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ.
“O Allah! I seek refuge in You from grief and sorrow, from weakness, laziness, cowardice, miserliness, being overpowered by debt, and from the domination of people.”
That is, removing grief and granting happiness is from Allah, and attributing these to others is shirk.
Whoever said Ya Ghaus:
Has passed away in seeking help and support. As for the matter that (all work is done by Him, etc.)
So the Quran says:
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿٦٢﴾
“Or who is better in [relation to] a deity than one who responds to the distressed when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.”
The Lord Almighty said to His Prophet ﷺ at another place:
وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ﴿١٧﴾
“And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful.”
From these two verses, it is understood that power, authority, and the ability to accomplish things belong to the true God. Whoever attributes these qualities to anyone other than Allah, it is as if he makes that one another god, a deity in opposition to Allah.
Then, in the margin below this (above-mentioned couplet), it is written:
“The students of the madrasa of Hazrat Purnoor Sayyidna Ghaus-e-Azam (may Allah be pleased with him) say that Hazrat was teaching us when suddenly his blessed face turned red, and he covered his sacred hand with his cloak. After a short while, he uncovered his hand, which was dripping from the sleeve and the hand was wet. Due to awe and respect, we could not inquire, but we noted down the day and date. Two months later, some merchants arrived and presented vows and gifts. Hazrat asked them about the situation to inform us, and they said that two months ago, their ship had started sinking at a distance from here, and they called out the slogan ‘Ya Sheikh Abdul Qadir Jilani al-Maddad.’ At that moment, a hand emerged from the river, which brought their ship to the shore. When the date and day were matched, they were found to be accurate and correct.”
After the above-mentioned couplets, the commentary he added has already been discussed earlier; it will be addressed further in the following lines.
➏ Allah Almighty has given great power to the Awliya (saints). Among them, those who serve are granted authority to act. They are made the masters of black and white (i.e., good and evil). These individuals are the true deputies of the Prophet ﷺ; they receive powers and authority in the capacity of the Prophet’s ﷺ representation. The unseen knowledge is revealed to them; many of them ’’ما كان وما يكون “ and inform the entire Preserved Tablet, but all this is through the mediation of the Noble Prophet ﷺ. Without the intercession of the Messenger ﷺ, no one other than a prophet can be informed of the unseen.
Shah Waliullah Muhaddith Dehlawiؒ
writes:
وَلَمْ يَكُنِ الْمُشْرِكُونَ يُشْرِكُونَ اَحَدًا فِي خَلْقِ الْجَوْهَرِ وَتَدْبِيرِ الأمُورِ الْعِظَامِ وَلَا يُثْبِتُونَ لاَحَدٍ قُدْرَةٌ عَلَى الْمُمَانَعَةِ إِذْ أَبْرَمَ اللهُ سُبْحَانَهُ وَتَعَالَى اَمْرًا إِنَّمَا كَانَ إِشْرَاكُهُمُ فِى الْأُمُورِ الْخَاصَّةِ. الخ
The polytheists did not share with anyone in creating jewels and managing important matters, nor did they prove capable of obstructing anyone. In a situation where Allah Almighty has made a decisive decree about something, their polytheism was only about those things that are specific to certain servants. They believed that the Absolute Sovereign, may His glory be exalted, had honored some servants with the status of divinity, and the happiness and unhappiness of these servants affected all other servants. Just as among kings, a great-ranking king sends his specific slaves to various parts of the kingdom and appoints them as rulers of minor affairs, until a clear order comes from the king of the time. Therefore, he does not attend to the management of minor affairs himself and refers all the matters of the subjects to these specific ones. Those who serve these specific ones act as intermediaries in their affairs, and their recommendations are accepted. For this reason, those people believed in the necessity of seeking nearness to Allah Almighty through these mentioned specific servants, so that the love of the Absolute Sovereign could be attained, and on occasions of need, their recommendations would be accepted in favor of those who seek nearness through these close ones and consider it legitimate. They upheld these ideas that these servants should be prostrated to, animals should be sacrificed for them, oaths should be sworn by them, and help should be sought from them in matters of need, due to the power of كُنْ فَيَكُون, which they used as a means to direct attention towards these spirits.
Dear readers! Apologies that you had to read such a lengthy passage, but judge fairly whether these are not the same beliefs that have been described in the aforementioned past and upcoming verses? Yes, the only difference is that Shah Waliullah was describing the beliefs of the polytheists from fourteen hundred (1400) years ago, and these are the verses of so-called Muslims.
And the same is stated by Abdullah bin Abbas (RA) in
:
كَانَ الْمُشْرِكُونَ يَقُولُونَ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكًا هُوَ لَكَ تَمُلكُهُ وَمَا مَلَكَ يَقُولُونَ هَذَ اَوْ هُوَ يَطُوفُونَ.
“The polytheists would say while reciting the Talbiyah: O Allah! We are present, You have no partner except one partner. O Allah! You are the owner of that partner, and the owner of what belongs to him is not the owner.” While saying these words, they would circumambulate the House of Allah.
Then the Prophet of Allah ﷺ said:
وَيُلَكُمُ قَدْ قَدُ “May Allah’s punishment be upon you.” (Only) لبيك …… لا شَرِيكَ لَكَ “Suffice with (this).”
In the Quran, the Lord Almighty says:
وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ
“And those who take others besides Allah as allies say, ‘We only worship them so that they may bring us nearer to Allah.'”
Consider, O people of intellect! As for the matter of the Prophet ﷺ being knowledgeable of the unseen or being the master of all things, the Quran clearly declares in explicit words:
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللهِ وَلَا أَعْلَمُ الْغَيْبَ
“Say, ‘I do not say to you that I have the treasures of Allah, nor do I know the unseen.'”
And the same is stated in
. And in
, it is said:
قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ
“Say, ‘I do not possess for myself any harm or benefit except what Allah wills. And if I knew the unseen, I would have acquired much good, and no harm would have touched me.'”
So, sir, the matter has become clear: when even Allah’s Prophet ﷺ neither has authority nor knowledge of the unseen, then from where did others become masters, capable, helpers, and knower of the unseen?
➐ About Sheikh Abdul Qadir Jilani (may Allah have mercy on him), it has been said:
The servant is also the Powerful, and the Powerful is Abdul Qadir
He is both the apparent and the hidden, Abdul Qadir
He has authority, permission, and is also the chosen one
He is the planner of the affairs of the world, Abdul Qadir
Planner of the affairs of the world:
This belief is worse than the belief of the ancient polytheists, because about them the Quran says:
وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ ﴿٣١﴾
“And who manages all affairs? They will say, Allah. Say, then why do you not avoid associating others with Him?”
➑
states:
In the Preserved Tablet, the right of confirmation is established
From man and woman, they make the Ghaus al-Aghwas
This couplet expresses the belief that Pir Abdul Qadir Jilani can change the path of destiny in the Preserved Tablet and can turn a woman into a man, meaning he is also the Almighty and can change Allah’s decisions. (معاذ اللہ) The refutation of the first point has already been made in the previous verses. Regarding the second belief, the Quran says:
مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ ﴿٢٩﴾
“My decisions are not changed, and I do not wrong the servants.”
And in another place, it says:
هِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ ﴿٤٩﴾ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ ﴿٥٠﴾
“The dominion of the heavens and the earth belongs only to Allah. He creates whom He wills; He gives daughters to whom He wills and sons to whom He wills, or He gives them both sons and daughters, and He makes whom He wills barren. Indeed, He is the All-Knowing, the All-Powerful.”
So read the Quran and read the couplets and compare.
➒ And similarly, in the following couplet, the Messenger of Allah ﷺ is described as the agent and the one authorized to change destiny through education:
If my destiny is bad, then make it good, for it is so.
Your pen is the key to the register of affirmation and negation.
10. In Bagh-e-Firdous, known as Guzar Rizvi, on page 26, footnote number 5, it is written:
“Sheikh Shahabuddin Suhrawardi (may Allah have mercy on him), who is the Imam of the Suhrawardiyya order, his noble mother used to visit the service of the father of Hazrat Ghaus al-Thaqalayn (may Allah be pleased with him) and would say, ‘Please pray for me to have a son. You saw in the Preserved Tablet that a daughter was recorded.’ He replied, ‘Your destiny has a daughter.’ That lady returned after hearing this. On the way, she met Hazrat Ghaus-e-Azam (may Allah be pleased with him). Upon inquiry, she narrated the whole incident. Hazrat said, ‘Go, you will have a son, but at the time of delivery, a daughter was born.’ That lady brought this newborn to the presence of Ghausiyat and said, ‘Hazrat, I asked for a son but received a daughter?’ He said, ‘Bring her here,’ and after removing the cloth, he said, ‘Look, is this a son or a daughter?’ Upon looking, it was a son, and he was none other than Sheikh Shahabuddin Suhrawardi (may Allah have mercy on him). It is mentioned in his blessed appearance that his breasts were like those of women.”
⓫ On page 26 of the same book, it is written:
By God, such support has neither been seen nor heard
If the foot slips, the Ghous al-Aghwath hold it firm
Neither Ayub nor Lawl can break the support or cause distress
The Ghous al-Aghwath awaken the sleeping fortune
⓬ Then, under footnote number 8 on page 28, it is written:
“The presence of Pirān Dastgīr (may Allah be pleased with him) states that if my disciple is in the East and I am in the West, and his ‘awrah (private parts) is exposed, I will extend my hand from there and cover his ‘awrah. And he says; until the Day of Judgment, whoever enters our order and calls himself our disciple, indeed he is among our disciples. We are always his supporters, helpers, and protectors. At the time of death, he will be granted the ability to repent.”
Dear readers! Among the claims made is that a Murid (disciple) can be known wherever he is. Then why was Prophet Yaqub (peace be upon him) not informed about Yusuf (peace be upon him)? Why did Ibrahim (peace be upon him) go to take care of Ismail (peace be upon him)? Why was the Prophet of Allah ﷺ not informed about the death of the maidservant woman (who used to clean the mosque and live in it)? Then why was the Prophet of Allah ﷺ not aware that Uthman ibn Affan (may Allah be pleased with him) was not martyred and that it was just a rumor?
Similarly, guaranteeing the ability to repent at the time of death is like guaranteeing death in a state of faith, whereas Yusuf (peace be upon him) used to pray:
تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ ﴿١٠١﴾
“O Allah! Take me away as a Muslim and join me with the righteous.”
And the prayer of the Prophet ﷺ has already passed that:
صَرّف قَلْبِى طَاعَتِكَ.
And in verse number 4, the claim of help after death is made, as if he claimed divinity, because helping and assisting is the work of God, as has already been mentioned. And Allah the Exalted has said in Surah Al-An’am:
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَا أَنزَلَ اللَّهُ
“And who is more unjust than one who invents a lie against Allah or says, ‘It has been revealed to me,’ while nothing has been revealed to him, and who says, ‘I will bring the like of what Allah has revealed’?”
So, for one who claims to bring revelation like Allah, these warnings are for him, and what will be for one who claims divine attributes?
⓭ In “Nalah Imdad-e-Ghareeb” it is written:
O Messenger of Pride, it is a plea, O Muhammad Mustafa, it is a plea
May you assist me, O my Prophet, my condition has worsened, it is a plea
I am caught in severe difficulty these days
O my Reliever of difficulties, it is a plea
⓮ Someone has written:
“The seeking of help and assistance from Prophets, Messengers, Saints, and Righteous after their passing is permissible. The Awliya Allah continue to have influence in this world even after their departure.”
⓯ It is further written:
“The Sufi masters take care of their spiritual guides and disciples during times of hardship.”
⓰ “It is narrated from Syed Ahmad Badawi that he said: Whoever has a need should come to my grave and ask for their need, and I will fulfill their need.”
Dear readers! Although those in the graves have turned to dust, what can they give to anyone?
وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ ﴿٢٠﴾ أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ﴿٢١﴾
“And those other beings besides Allah (Prophets and righteous people) whom people call upon are not creators of anything at all; rather, they themselves are created, dead, without any life left in them. They do not even have the awareness of when they will be resurrected again.”
Those in graves cannot even hear:
وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ ﴿٢٢﴾
“And you cannot make those who are in the graves hear.”
They cannot give anything to anyone:
وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ
“Those beings whom you call upon besides Allah do not even own the husk of a date seed.”
⓱ “Besides Allah, there are some servants whom Allah has specially appointed for fulfilling needs, so that people, distressed, bring their needs to them.”
⓲ A certain money minting person says:
A: “We do not deny seeking help from the souls of the elders.”
B: Regarding the issue of seeking help from the souls of deceased elders, the opinion of the Deobandi scholars is the same as that of the general Ahl al-Sunnah wa al-Jama’ah.
(Here, Ahl al-Sunnah wa al-Jama’ah refers to the Barelvi sect, which originated in India.)
Then, after that, the incident of Maulvi Qasim Nanotvi Sahib coming with his living body after death to Darul Uloom Deoband is narrated. This same incident has been recorded by Maulvi Ashraf Ali Thanvi Sahib in his book
.
⓳ Someone has written:
“The servant was the inner self of God before his own existence, and God is the manifest servant.”
⓴ Similarly,
states:
“The faqir does not die; he only transfers from one place to another. The benefit obtained from the faqir’s grave will be the same as the benefit obtained from my self in apparent life. It was said (by the respected master) that I derived from the sacred grave of the saint the same benefit that I had derived during his lifetime.”
(21) “The noble saints see the entire universe as if it were in the palm of their hand and hear voices from near and far, or in a moment travel through the entire world and fulfill the needs of the needy hundreds of miles away.”
(22) “The Prophet ﷺ is present and observing at every moment and every place.”
Whereas the Quran says:
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ ﴿٦٨﴾
“And when you see those who engage in discourse concerning Our verses, turn away from them until they enter into another conversation. And if Satan causes you to forget, then do not remain after the reminder with the wrongdoing people.”
This verse tells us that after the Prophet ﷺ rose, he did not remain present there, nor were there any observers (i.e., those who could see him). If he remains present and observable even after rising, then did Allah, God forbid, issue a futile command to His Prophet ﷺ? And if the Prophet ﷺ cannot be present and observable, then how can anyone else?
(23) Not only the Prophets and saints, but also the Barelvi Imam, Janab Ahmad Raza Khan Barelvi, shares this attribute. Accordingly, one of his followers states: “Ahmad Raza is still present among us today; he can help us.”
(24) The noble Prophets can control the inner state of creatures and their souls. They possess such power and strength that they can control the outward appearance of creatures.
(25) “When the Prophet wills something, it cannot be opposed, nor can anyone stop him, and your tongue is the key to whose?”
When the Prophet ﷺ desires something:
But the Quran says:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿٥٦﴾
“You cannot guide whom you love, but Allah guides whom He wills, and He knows well those who accept guidance.”
Saeed bin Musayyib and his father Musayyib bin Hazn, a companion (رضي الله عنه), narrated that:
أَنَّ أَبَا طَالِبٍ لَمَّا حَضَرَتُهُ الْوَفَاةُ دَخَلَ عَلَيْهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَعِنْدَهُ أبو جَهل ، فَقَالَ أَى عَمّ قُلْ لَا إِلَهَ إِلَّا اللَّهُ كَلِمَةً أَحَاجُ لَكَ بِهَا عِنْدَ اللهِ. فَقَالَ أَبُوجَهُلٍ وَعَبْدُ اللَّهِ بْنِ أَبِي أُمَيَّة : يَا أَبَا طَالِب تَرُغَبُ عَنْ عَنْ مِلَّةِ عَبْدِ الْمُطَّلَبِ؟ فَلَمْ يَزَالَا يُكَلِّمَانِهِ حَتَّى قَالَ آخِرُ شَيْءٍ كُلَّمَهُم بِهِ عَلَى مِلَّةِ عَبْدِ الْمُطَّلَبِ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَاسْتَغْفِرَنَّ لَكَ مَا لَمْ أَنْهَ عَنْهُ فَنَزَلَتْ ﴿ مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِيْنَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ أَنَّهُمُ اَصْحَبَ الْجَحِيمِ﴾
﴿وَنَزَلَتُ إِنَّكَ لَا تَهْدِى مَنْ اَحْبَبْتَ ﴾
“When the time of Abu Talib’s death approached, the Prophet ﷺ went to him. At that time, Abu Jahl was also sitting there. The Prophet ﷺ said, ‘Uncle, say the Kalima لا الہ الا اللہ once before Allah (for your forgiveness). This will be the only proof I will have in my hands.’ Upon this, Abu Jahl and Abdullah bin Abi Umayyah said, ‘O Abu Talib! Will you abandon the religion of Abdul Muttalib?’ Both insisted on these words. The last words that came from Abu Talib’s tongue were that he remained steadfast on the religion of Abdul Muttalib. Then the Prophet ﷺ said that he would continue to pray for his forgiveness until he was forbidden from doing so. Consequently, this verse was revealed in Surah At-Tawbah: ‘It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they are near of kin, after it has become clear to them that they are companions of the Fire.’ And in
, this verse was revealed: ‘Indeed, whom you (O Muhammad) guide, none can misguide.'”
Look sir! The desire for the Prophet ﷺ is the guidance of Abu Talib, but was Abu Talib able to recite the Kalima of Tawheed? No, absolutely not.
Dear readers! In short, the beliefs and practices of these so-called Muslims resemble those of polytheistic nations. You have read about the polytheism of previous nations that many peoples committed ”شرک فی الاسماء“. Similarly, today, saints of Allah are given divine names,
some are called “Data,” some “Lakh Data,” some “Ghaus,” some “Mushkil Kusha” and “Dastgir.” Some are called “Ganj Bakhsh,” and some are named “Ghaus-e-Azam” and “Qutb-e-Alam.” The polytheists of Makkah used to begin their work by saying “Bismillah, Bism Lat.” These people begin their work by saying “Ya Peer Ustad Rakhen Laaj.” Some people’s devotional practice for needs is “Ali Nabi,” “Allah Panjtan Pak,” and their repeated phrases are words like “Allah Nabi.”
Hindus give their children idolatrous names like “Devi Datta, Gaurandatta,” whereas these people name their children “Piran Datta” and “Mirandatta.” The only difference is that those people are polytheists and infidels, and these people are believers in the Kalima and lovers of the Prophet?
How unfortunate it is that these so-called Muslims are following in the footsteps of the original polytheists. The wine of polytheism is the same old wine, but nowadays it is sold in the beautiful vessels of love and affection. Books have been written in the name of love for the Prophet, whose covers are adorned with such beautiful Islamic labels as “The Glory of Mustafa,” “The Kingdom of Mustafa,” “The Truth Has Come,” “The Glory of the Beloved of the Merciful,” “Gardens of Forgiveness,” “Spring of Shariah,” but inside them is poison. It has wounded the belief in Islamic monotheism. It is a deadly poison that has destroyed the spirit of the true religion. What do the poor masses know that poison can also be sugar-coated and fed, but the result becomes apparent when it dissolves in the body and kills the soul. Similarly, the eyes of these wine sellers and lovers of love will open when the consequence of polytheism appears in the form of the torment of Hell. The Arabs say in the field of competition:
فَسَوْفَ تَرَى إِذَا انْكَشَفَ الْغَبَارُ
ءَ فَرَسٌ تَحْتَ رِجُلِكَ أُمُ حِمَارُ
“When the dust of the battlefield settles, you will know whether you were riding a horse or a donkey, whether you lost or won.”
One Who Recites the Kalima is a Polytheist:
Question: Can people who recite the Kalima of Tawheed be called polytheists?
Answer: Yes! People who recite the Kalima of Tawheed can be called polytheists if, after reciting the Kalima, they consider others besides Allah as owners and controllers, problem solvers, fulfillers of needs, and authorities over what is lawful and unlawful.
Allah Almighty says:
وَمَا يُؤْمِنُ اَكْثَرُهُم بِاللهِ إِلَّا وَهُمْ مُّشْرِكُونَ
“And most of them do not believe in Allah except while associating others with Him.”
“And most of them do not believe in Allah except that they are associating partners with Him.”
“And most of the people among them, despite believing in Allah, still commit shirk.”
Dr. Luqman Salfi, may Allah preserve him, writes under this verse:
“Most people are such that they verbally acknowledge the existence of Allah and that He is the Creator and Owner, but in practical life, they are polytheists. They worship others instead of Allah, call humans the sons of Allah and angels His daughters, which is major shirk, and its shirk is clear and manifest. Another type of shirk is hidden shirk, in which most people fall, and they are not even aware of it.”
Hasan Basri, in the context of this verse, says that it refers to the hypocrite who performs good deeds for show before people. He is a polytheist because he associates others with Allah in worship. Although he believes in the oneness of Allah, in his servitude to Allah, he is not sincere but performs good deeds for the sake of worldly gain or status. This is the shirk about which the Prophet Muhammad ﷺ said that in this Ummah, shirk will be found more hidden than the movement of an ant.
It is understood that any good deed done for show before people is shirk.
It is narrated from Sayyiduna Thawban (RA) that the Messenger of Allah ﷺ said:
لَا تَقُومُ السَّاعَةُ حَتَّى تَلْحَقَ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِكِينَ وَحَتَّى تَعْبُدَ قَبَائِلُ مِنْ أُمَّتِي الْأَوْثَانَ .
“The Hour will not be established until some tribes from my Ummah join with the polytheists, and until some tribes from my Ummah worship idols.”
This prophecy of the Messenger of Allah ﷺ is proven true at this time when people are seen worshipping graves, and indeed worshipping graves is idol worship. The Messenger of Allah ﷺ prays:
اللَّهُمَّ لَا تَجْعَلُ قَبْرِي وَثُنَّا لَعَنَ اللهُ قَوْمًا اِتَّخَذُوا قُبُورَ أَنْبِيَاءِ هِمُ مسَاجدَ .
“O Allah! Do not make my grave an idol (to be worshipped). May Allah’s curse be upon those people who have made the graves of their Prophets places of prostration.”
It is written in Rad al-Mukhtar:
أَصْلُ عِبَادَةِ الأصْنَامِ اِتِّخَاذُ قُبُورِ الصَّالِحِينَ مَسَاجِدَ.
“The real reason for the worship of idols is making the graves of the righteous places of prostration.”
Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says:
وَالَّذِينَ يَرُورُونَ قُبُورَ الْأنْبِيَاءِ وَالصَّالِحِينَ وَيَحُجُونَ إِلَيْهِمُ لِيَدْعُوهُمْ وَلِيَسْأَلُوهُمْ اَوْ لِيَعْبُدُوهُمْ وَيَدْعُوهُم مِن دُون اللهِ هُمُ مُّشْرِكُونَ
“And those who come to visit the graves of the Prophets (peace be upon them) and the righteous, and they come with the intention to call upon them and ask from them or come for the purpose of worshiping them, then they are polytheists.”
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:
لَا تَقُومُ السَّاعَةُ حَتَّى تَضْطَرِبَ أَلْيَاتُ نِسَاءِ دَوُسٍ عَلَى ذِى كَانُوا يَعْبُدُونَهَا فِي الْخَلَصَةِ وَذُوا الْخَلَصَة : طَاغِيَةً دَوسِ الْجَاهِلِيَّةِ .
“The Hour will not be established until the tribe of Daws’ women move their necks at Dhul-Khalasa. And Dhul-Khalasa was an idol of the tribe of Daws which they used to worship in the time of ignorance.”
“To move around the idol” means to perform Tawaf around that idol. It is understood that before the Day of Judgment, idol worship will enter the Muslim Ummah (which even the lowest Muslim considers shirk), and such people deserve to be called polytheists.
A Doubt and Its Resolution:
Some people, due to lack of understanding, say that there is no absolute fear of shirk entering the Ummah of Muhammad ﷺ, because the Messenger of Allah ﷺ said:
وَاللَّهِ مَا أَخَافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي وَلَكِنْ أَخَافُ عَلَيْكُمُ أن تَنَافَسُوا فِيهَا .
“By Allah! I do not fear that you will commit shirk after me, rather I fear that you will become eager to acquire worldly possessions.”
Firstly: The meaning of this hadith is that the Muslim Ummah as a whole will not commit shirk. However, some individuals and tribes will commit shirk. Hafiz Ibn Hajar (may Allah have mercy on him) writes in
:
قَوْلُهُ : مَا اَخَافُ عَلَيْكُمْ أَن تُشْرِكُوا ، أَي عَلى مَجْمُوعِكُمْ لأن ذلِكَ قَدْ وَقَعَ مِنَ الْبَعْضِ أَعَاذَنَا اللَّهُ تَعَالَى.
The meaning of the Prophet’s ﷺ statement “I do not fear shirk for you” is that you will not be collectively polytheists. Therefore, shirk has occurred from some individuals and tribes among the Muslim Ummah. May Allah protect us in His refuge.”
Secondly: The meaning of this hadith can also be that the addressed are the Companions, meaning that after the Prophet ﷺ they will not commit shirk. Hafiz Ibn Hajar states:
وَأَنَّ أَصْحَابَهُ لَا يُشْرِكُونَ بَعْدَهُ فَكَانَ كَذَلِكَ
“Certainly, after you ﷺ your Companions will not commit shirk, and so it happened that no Companion committed shirk or innovation.”
Therefore, the argument of the polytheists and innovators based on this hadith is not correct.
وَفِي هَذَا كَفَايَة لِمَن له دراية.
Arbaab min Dooni Allah in the light of reality:
From the Holy Quran, it is understood that calling upon مِنْ دُونِ اللہ is their worship, and since worship is only permissible for Allah Almighty, if anyone does otherwise, they become a polytheist. Therefore, those who call upon مِنْ دُونِ اللہ are explicitly committing shirk by worshiping them. Scholars of misguidance and innovators cannot do anything about this; they deceive the simple-minded masses by saying that مِنْ دُونِ اللہ refers to “idols” and that the saints of Allah and the prophets do not fall into this category. We say that in the Holy Quran, the word مِنْ دُونِ اللہ has been used for prophets, for the mother of a prophet, and also for other elders.
Consider the Quranic verses:
وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ ﴿٢٠﴾ أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ﴿٢١﴾
“And those whom they call besides Allah cannot create anything, but they themselves are created. They are dead, not alive. And they do not know when they will be resurrected.”
Now it is obvious that the word “dead” is not used for “idols,” an idol is just an idol. Moreover, no idol is buried in graves; only humans are buried in graves.
Similarly, in Surah Al-Ahqaf, it is stated:
وَمَنْ اَضَلُّ مِمَّنْ يَدْعُوا مِنْ دُونِ اللهِ مَنْ لَّا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيمَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ o وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَفِرِينَ
“And who is more astray than one who calls upon those who will not respond to him until the Day of Resurrection, and they are unaware of his call? And when the people are gathered, they will be his enemies and will deny his worship.”
In verse (5), the words مِنْ دُونِ اللہ are present, while in the following verse (6) it is stated:
“And when the people are gathered, they will be his enemies and will deny his worship.”
Now think, poor idols, what do they know of friendship, enmity, acceptance, and denial? Understanding and reflection! And in
, the decision has already been made, it is said:
إِنَّ الَّذِينَ تَدْعُونِ مِنْ دُونِ اللهِ عِبَادُ أَمْثَالُكُمْ فَادْعُوهُمْ فَلْيَسْتَجِيبُوالكُمُ إِن كُنتُمْ صَدِقِينَ
“Those whom you call besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.”
Meaning, those مِنْ دُونِ اللہ whom you call are servants like you! Even now, if someone takes only a very limited meaning from مِنْ دُونِ اللہ, that is their choice, but the Holy Quran does not support it. Rather, the Holy Quran explains that whoever is worshipped besides Allah is included in مِنْ دُونِ اللہ, and their worship is polytheism.
Besides the above verses, in
, it is stated:
أَفَحَسِبَ الَّذِيْنَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِى مِنْ دُونِي أَوْلِيَاءَ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَفِرِينَ نُزُلًا
“Do the disbelievers think that they can take Our servants instead of Us as allies? Indeed, We have prepared Hell for the disbelievers.”
Here too, the word ”مِنْ دُونِی“ has been used for “servants,” and at the same time, those who make these servants partners are declared disbelievers and warned of Hell.
In Surah Al-Ma’idah, it is stated:
وَإِذْ قَالَ اللهُ يُعِيسَى ابْنَ مَرْيَمَ وَاَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَاُمِّيَ الْهَيْنِ مِنْ دُونِ اللهِ
“When Allah will say, O Jesus, son of Mary! Did you say to the people, ‘Take me and my mother as gods besides Allah’?”
Now see, here the word مِنْ دُونِ اللہ is also said about Jesus (peace be upon him), who is a prophet, and also about his mother, who is certainly a saint. The reality is that Allah Almighty has not revealed any proof for the polytheist. Just see what the Holy Quran says about these مِنْ دُونِ اللہ:
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ ۚ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ ۖ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ ﴿٧٣﴾
“O people! An example is being given, listen to it carefully. Indeed, those whom you call besides Allah cannot even create a fly, even if they all gathered together to do so. And if the fly takes something from them, they cannot reclaim it. Both the seeker and the sought are weak.”
Even now, if someone calls upon saints, elders, spiritual guides, or ascetics, invokes their names, seeks help from them, complains to them in difficulties and troubles, considers them as controllers and fulfillers of needs, visits their graves, prostrates there, then surely he is wandering behind foolishness. Such a person is himself deceived and is also deceiving others:
يُخْدِعُونَ اللهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ
“These people want to deceive Allah and the believers, but they only deceive themselves and do not perceive.”
Discussion on Personal and Granted (Spiritual) Status:
Another refuted excuse presented in support of polytheism is that Allah Almighty is inherently the Knower of the unseen, the Creator, and the Provider, and the Prophets and Saints have a bestowed authority; Allah Almighty is inherently the Controller of affairs, and the Prophets and Saints have a bestowed power to act. Similarly, all other supernatural powers are directly possessed by Allah Almighty and indirectly by them. Therefore, wherever in the Holy Quran these attributes are denied of anyone other than Allah, it is a denial of inherent and independent possession, not of incidental or indirect possession. However, it is an established fact that the polytheists of Mecca did not consider their deities to be independent in essence. Rather, they worshipped them merely as intermediaries and means of drawing closer to Allah. Yet, they were still called polytheists.
Imam Razi in Tafsir Kabir 112/2 under the verse لَا تَجْعَلُوا لِلَّهِ أَنْدَادًا “So do not set up rivals to Allah” writes:
إِعْلَمُ أَنَّهُ لَيْسَ فِي الْعَالَمِ أَحَدٌ يُثْبِتُ لِلَّهِ شَرِيكًا يُسَاوِيُهِ فِي الْوُجُودِ وَالْقُدْرَةِ وَالْعِلْمِ وَالْحِكْمَةِ، وَهَذَا مِمَّا لَمْ يُوجَدُ إِلَى الْآنِ وَأَمَّا إِتِّخَاذُ مَعُبُودٍ سِوَى اللَّهِ تَعَالَى فَفِي الذَاهِبِينَ إِلَى ذَلِكَ كَثُرَةٌ.انتهى.
“That is, there is no polytheist in the entire world who considers a partner with Allah equal to Him in existence, power, knowledge, and wisdom; this is something that has never been found. As for worshipping others besides Allah, many go towards that.”
From this statement, it becomes clear that polytheists have always distinguished between the true God and false gods in essence and by extension. It is mentioned in a hadith that the polytheists of Makkah used to recite this talbiyah during the circumambulation of the House of Allah:
لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِلَّا شَرِيكًا هُوَ لَكَ تَمُلِكُهُ وَمَا ملک
“O Allah! We are present for Your worship. You have no partner except that partner who is Your creation, and He is also under Your control and His powers are also in Your grasp.”
From this Talbiyah, it is clearly understood that the belief of those people was that although inherently and permanently no partner or sharer exists with Allah in intervention, supplication acceptance, and authority and control, yet among His servants there are such elders and people of Allah who possess delegated ownership, and it is due to this divine grant that they share with Allah in intervention, authority, and fulfillment of needs.
Accordingly, Shah Waliullah Muhaddith Dehlavi (may Allah have mercy on him) wrote in
:
“The belief of the polytheists was that the sole manager of the world (in essence) is Allah Almighty, but He grants some of His servants partial authority of control; this is the belief of the Jews and Christians, and this is also the belief of the hypocrites of the Ummah of Muhammad in this era.”
The Messenger of Allah ﷺ explained this matter as follows:
لَتَتَّبِعُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ شِبُرًا بَشِبُرٍ وَذِرَاعًا بِذِرَاعٍ حَتَّى لَوْ سَلَكُوْا جُحْرَضَتٍ لَسَلَكُتُمُوهُ قُلْنَا يَا رَسُولَ اللَّهِ الْيَهُودَ وَالنَّصَارَى؟ قَالَ فَمَنُ؟
“You people will follow the ways of the previous nations step by step, to the extent that if they entered a lizard’s hole, you too would enter it.” We asked, O Messenger of Allah ﷺ, do you mean by the previous nations the Jews and Christians? He said: Who else could it be?”
All these arguments and proofs establish that shirk is to consider someone other than Allah as an independent and essential object of worship and controller, or to call upon them in needs with the belief that they know my need by the power and strength granted by Allah, hear the unseen call, and can respond to the plea. This is the shirk against which the Prophets (peace be upon them) were sent. Therefore, wherever in the Holy Quran the negation of being All-Knowing of the unseen, Controller of affairs, Owner, and Sovereign, etc., is mentioned for anyone other than Allah, it means the negation of these bestowed attributes. Because inherently, it is impossible for any possible being to possess these active attributes in essence, and no attribute or perfection is intrinsic to any creation. All are accidental and borrowed.
So, in light of these realities, to say that the Prophets and saints are, by way of bestowal, All-Knowing of the unseen, Controllers of affairs, and respond to unseen pleas, and that Allah Almighty inherently possesses these attributes, and to say that the negation of these attributes for others than Allah is the negation of essence and not of accident, is utterly baseless and futile, indeed it is shirk.
