Chapter Thirteen: Do all types of DUA (Calling) constitue worship?

For example, we call “Ya Rasool Allah Help” for his intercession. The arabic word of “Calling” is “Dua”.
Salafies claim that it is shirk while all kind of “Dua” consitute worship. And as proof, they quote the following verse:

[Yusufali 6:40] Say: “Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon other than Allah?- (reply) if ye are truthful!

Salafies are driven to this stupid conclusion that every kind of Call constitute worship only and only due to their disease of Literalism. D’ua (calling) is an arabic word, which is used with different Intentions in different situations. For example:

• When we call “Ya Rasool Allah Help”, then this call is with intention of seeking his Intercession (i.e. he helps us by praying to Allah in our favour.
• But when we call “Ya Allah Help”, then this call is with intention of Worship, and with intention that Allah is the ONLY Helper in absolute sense and no one can help us without his permission.

Calling can be of many types, like a child calls his mother, or Allah’s messenger called a person when he was praying, and a shepherd calls his goats… etc.

But self made literal claim of Salafies, that there is no Majaz in Quran compelled them to come up with this extreme foolish claim i.e. “Every type of Call except to Allah is Shirk, while Call means only and only worshipping”.

Dear Readers, these are the verses about Kuffar and their idols, but Salafies want to paste them upon Muslims and their calling of Rasool Allah (saw) as request to help them by praying to Allah (saw) in their favour.

You see Kuffar worshipped their idols with intention of Worship and when they “Called” them thinking them Independant of Allah (swt). Similarly, Christians also worshipped Jesus and their call to Jesus was also in sense of worship.

But instead of understanding this difference of intention of calls, Literal minds of Salafies suggested them to declare every kind of “Call” to be “Worship”. Now the people with open eyes can themselves do justice and tell us:

1) When a child “Calls”(Dua) his mother, is he worshipping her?
2) When a shepherd “Calls”(Dua) his sheep, is he worshipping them?
3) Rasool Allah (saw) “Called”a person when he was offering Salah, was Nabi (saw) worshipping him?…

Even in Quran Allah himself used this word of “Dua” into meanings other than worshipping. For example:

[Yusufali 7:193] If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!

If we have to follow the Salafi way of thinking, then it means that Rasool Allah (saw) was worshipping the Kuffar by making them a “Call”(Dua). Similarly, Allah himself “Calls” Jibrael (as). See the following hadith:

Sahih Muslim, Book 032, Number 6373:
Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so-and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.

Now if we have to follow the insane Salafi logic, then first of all we have to declare Allah Himself for Shirk while He is Calling (Dua) Jibrael (as). (Note: Base form of “Yunadi” and “Dua” is same and this means Jibrael (as) is also making shirk. Lahola Wala Quwah.)

Conclusion

People must understand that it is not Shirk to call Rasool Allah (saw) as request to help us by doing Dua in our favour to Allah (swt).

Intention of Calling Rasool Allah (saw) for Intercession VS Intention of seeking Help from Relics again Disease

If Salafies still deny the Call with intention of Intercession, then they must first answer us why Aisha, Umm Salama and hundreds of other Sahaba sought help from Tabarukkat of Rasool Allah (saw) even without taking the name of Allah? And if you accept that they did it with intention of seeking Barakah, they why you deny any such intention in case of saying “Ya Rasool Allah Madad”? Of course we openly deny worshipping Rasool Allah (saw) or any other beside Allah (swt), while go and ask Mushrikeen and they admit worshipping their idols, and christians do admit worshipping Jesus. But Salafies are unable to see it due to their literalism and they have many Halal things of Sharia Haram.

Ahadith, which confirm that Calling (saying Ya Rasool Allah (saw)) is not Shirk

There are a lot of such Ahadith, which show if we call Rasool Allah (saw) or any other person without the intention of worshipping, then it is not Shirk. For example, when we go to graveyard, we call the Dead by saying “Ya Ahlil Qaboor”. Now our intention is not to worship them, so it is not Shirk.

Similarly, Rasool Allah (saw) himself taught his companion how to call him in his absence for Intercession.

A blind man came to the Prophet and said: “Invoke Allah for me that he help me.” He replied: “If you wish I will delay this, and it would be better for you, and if you wish I will invoke Allah the Exalted (for you).” He said: “Then invoke him.” The Prophet said to him: idhhab fa tawadda’, wa salli rak`atayn thumma qul — “Go and make an ablution, pray two rak`at, then say: “O Allah, I am asking you (as’aluka) and turning to you (atawajjahu ilayka) with your Prophet Muhammad (bi nabiyyika Muhammad) , the Prophet of mercy; O Muhammad (ya Muhammad) , I am turning with you to my Lord regarding my present need / I am asking my Lord with your intercession concerning the return of my sight (inni atawajjahu bika ila rabbi fi hajati hadhih — another version has: inni astashfi`u bika `ala rabbi fi raddi basari) so that He will fulfill my need; O Allah, allow him to intercede (with you) for me (allahumma shaffi`hu fiyya) .”

It is related by Ahmad (4:138 #17246-17247), Tirmidhi ( hasan sahih gharib — Da`awat Ch. 119), Ibn Majah (Book of Iqamat al-salat wa al-sunnat , Ch. on Salat al-hajat #1385), Nasa’i ( `Amal al-yawm wa al-laylat p. 417-418 #658-660), al-Hakim (1:313, 1:526), Tabarani in al-Kabir , and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.

• The Prophet’s order, here as elsewhere, carries legislative force for all Muslims and is not limited to a particular person, place or time; it is valid for all generations until the end of time unless proven otherwise by a subsequent indication from the Prophet himself, Peace be upon him.
• The Prophet was not physically present at the assigned time of the invocation, since he said to the blind man: ” Go and make ablution,” without adding: “and then come back in front of me.” With regard to physical absence, the living and the dead are exactly alike, namely: absent.
• Despite the Prophet’s physical absence, the wording (sigha) for calling upon his intercession is direct address: “O Muhammad.” Such a wording — “O So-and-So” — is only used with someone present and able to hear. It should also be noted that Allah forbade the Companions from being forward or calling out to the Prophet in the ordinary manner used with one another (49:1-2). The only way, therefore, that the Prophet, Blessings and peace be upon him, could both be absent and at the same be addressed is that the first be understood in the physical sense and the second in the spiritual.

The above invocation was also used after the Prophet’s lifetime.

It is proven by the sound (sahih) hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri ( Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf’s nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: “Go and make ablution, then go to the mosque and pray two rak`at, then say (this du`a ),” and he mentioned the invocation of the blind man, “then go (to `Uthman again).” The man went, did as he was told, then came to `Uthman’s door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: “Tell me what your need is.” After this the man went out, met `Uthman ibn Hunayf again, and said to him: “May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him.” He replied: “I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight,” and he mentioned to him the substance of the previous narration.

Also look at following narration:

The Prophet said: “My life is a great good for you: you will relate about me and it will be related to you; and my death is a great good for you: your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.”

Haythami says in Majma` al-zawa’id (9:24 #91): “al-Bazzar relates it and its sub-narrators are all men of sound hadith.” Qadi `Iyad cites it in al-Shifa (1:56 of the Amman edition) and Suyuti said in his Manahil al-safa fi takhrij ahadith al-shifa (Beirut 1988/1408) p. 31 (#8): “Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Muzani, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.” He says the same in his al-Khasa’is al-kubra . It is confirmed by al-Khafagi’s and al-Qari’s respective commentaries on al-Shifa’ . al-`Iraqi said in Tarh al-tathrib : “Its chain is good” (isnaduhu jayyid).
Source:
 Encyclopaedia of Islamic Doctrine – (Cached)