Pakistani1947
Chief Minister (5k+ posts)
(Qur'an 40:60) وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible.اور تمہارے رب نے فرمایا ہے مجھے پکارو میں تمہاری دعا قبول کروں گا بے شک جو لوگ میری عبادت سے سرکشی کرتے ہیں عنقریب وہ ذلیل ہو کر دوزخ میں داخل ہوں گے
Source:http://www.fiqhulhadith.com/ibn-e-kaseer/book.php?page=3201
Two things deserve special attention in this verse:
(1) Du'a (prayer) and 'ibadat (worship) have been used as synonyms here. The "prayer" of the first sentence has been called `worship" in the second. This makes it explicit that prayer itself is worship, rather the essence of worship; and
(2) the words they disdain My worship on account of pride" have been used for those who do not pray to Allah. This shows that praying to Allah is the very requirement of one's servitude to Him, and turning away from Him amounts to being vain and arrogant.
According to Hadrat Nu'man bin Bashir, the Holy Prophet said: The prayer is the very essence of worship. Then he recited this verse." (Ahmad, Tirmidhi, Abu Da'ud, Nasa'i, Ibn Majah, Ibn Abu Hatim, Ibn Jarir). According to Hadrat Anas, the Holy Prophet said. "Prayer is the marrow of worship." (Trimidhi) Hadrat Abu Hurairah says that the HolyProphet said: 'Allah becomes angry with him who does not ask Him for anything." (Tirmidhi)
In the light of the above, the enigma that often causes confusion in the minds is also resolved. In connection with prayer, people say that when the evil or the good destiny is in the control of Allah, and whatever He has already decreed in accordance with His dominant wisdom and expedience has to take place inevitably. what is then the use of the prayer? This is a serious misunderstanding which destroys the importance of prayer from the heart of man, and with this false notion even if man prays, his prayer would be soulless. The above verse of the Qur'an removes this misunderstanding in two ways:
In the first place, Allah says in clear words: Call upon Me: I will answer your prayers." This proves that fate or destiny is not something which. God forbid, might have tied the hands of Allah Himself also, and the powers to answer the prayer might have been withdrawn froth Him. The creatures have no doubt no bower to avert or change the decrees of Allah: but Allah Himself certainly has the power to change His decrees and decisions on hearing a servant's prayer and petition. The other thing that has been stated in this verse is that whether a prayer is accepted or not, it is never without an advantage. The servant by presenting his petition before his Lord and by praying to Him acknowledges His Lordship and Supremacy and admits his own servitude and helplessness before Him. This expression of servitude is in itself "worship", rather the essence of worship of whose reward the servant will in no cast be deprived, irrespective of whether he is grained the particular thing for which he had prayed or not.
We get a full explanation of these two themes in the Sayings of the Holy Prophet. The following Traditions throw light on the first theme: Hadrat Salman Farsi (relates that the Holy Prophet said: 'Nothing can avert destiny but the prayer. (دعا )" (Tirmidhi) that is, no one has the power to change the decisions of Allah but Allah Himself can change His decisions, and this happens when the servant prays to Him.
Hadrat Jabir bin 'Abdullah says that the Holy Prophet said: "Whenever man prays to Allah, Allah either gives him the same which he prayed for, or prevents a calamity of the same degree from befalling him provided that he does not pray for a sin or for severing relations with the kindred." (Tirmidhi) Another Hadith on the same subject has been reported by Hadrat Abu Said Khudri in which the Holy Prophet said: "Whenever a Muslim prays, unless it be a prayer far .r sin or for severing relations with a kindred, Allah grants it in one of the three ways: Either his prayer is granted in this very world, or it is preserved for rewarding him in the Hereafter, or a disaster of the same degree is prevented from befalling him." (Musnad Ahmad)
Hadrat Abu Hurairah says that the Holy Prophet said: "When-ever one of you prays,, he should not say: O God, forgive me if You so please, show me mercy if You so please, grant me provisions if You so please, but he should say definitely: O God, fulfill my such and such need." (Bukhari). According to another Tradition from Abu Hurairah, the Holy Prophet said: `Pray to Allah with the certainty that He will answer it." (Tirmidhi). In still another Tradition Hadrat Abu Hurairah has reported that the Holy Prophet said: "The servant's prayer is granted provided that he does not pray for a sin or for severing connections with the kindred, and is not hasty. It was asked: What is being hasty, 0 Messenger of Allah? He replied: Being hasty is that man should say: I have prayed much, too much, but I see that my prayer is nor being answered. Then he should be tired of it and give up praying." (Muslim). The other theme is explained by the following Traditions:
Hadrat Abu Hurairah relates that the Holy Prophet said: "Nothing is as praiseworthy in the sight of Allah as the prayer (دعا )." (Tirmidhi, Ibn Majah).
Hadrat Ibn Mas'ud says that the Holy Prophet said: "Ask of Allah His bounty, because Allah likes that He should be asked." (Tirmidhi)
Hadrat Ibn 'Umar and Hadrat Mu'adh bin Jabal state that the Holy Prophet said: "The prayer is in any case beneficial, both with respect to those calamities which have descended and with respect to those which have not yet descended. So, O servants of Allah, you must always pray." (Tirmidhi, Musnad Ahmad).
Hadrat Anas says that the Holy Prophet said: `Each one of you should ask his every need of Allah; so much so that even if his shoe-lace breaks, he should pray for it to Allah." (Tirmidhi). That is, even in matters which man feels are in his own power, he should invoke Allah's help for it before planning his own devices for it, for in no matter can man succeed only on the basis of his own devices without the help and succor of Allah, and praying before devising plans means that the servant is at all times acknowledging the supremacy of Allah and admitting his own helplessness.
Source
From above Verse of Qur'an and Hadeeths, it is very clear that Allah likes that He should be asked and dislike if some is so arrogant to ask Him. Then, why would someone find some medium (Peer, wali, grave) to convey his / her Dua (دعا). On the other hand, based on clear verses of Qur'an there is a danger of commuting SHIRK by calling upon saints etc., why would somebody take risk of commuting SHIRK, where there is no forgiveness from Allah for this sin? The Pre-Islamic Arabs used to justify idol worshiping by saying that these are their medium to bring them closer Allah:
(Qur'an 39:3) Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful.
خبردار! خالص فرمانبرداری الله ہی کے لیے ہے جنہوں نے اس کے سوا اور کارساز بنا لیے ہیں ہم ان کی عبادت نہیں کرتے مگر اس لیے کہ وہ ہمیں الله سے قریب کر دیں بے شک الله ان کے درمیان ان باتوں میں فیصلہ کرے گا جن میں وہ اختلاف کرتےتھے بے شک الله اسے ہدایت نہیں کرتا جو جھوٹا ناشکرگزار ہو
Beside idol worshiping the Pre-Islamic Arabs used to call upon Human beside Allah as mentioned in Qur'an and it is very clear that this act was disliked by Allah:
7:194 Those whom you call upon besides Allah, [such as mystics and saints], are people like you. Go ahead and call upon them, let them respond by helping you if you are true in your belief.
بے شک جنہیں تم الله کے سوا پکارتے ہو وہ تمہاری طرح کے بندے ہیں پھر انہیں پکار کر دیکھو پھر چاہے کہ وہ تمہاری پکار کو قبول کریں اگر تم سچے ہو
Now, analyse saying "Ya Ali Madad", "Ya Dastageer Madad", "Ya Data Ali Hijwari Madad" aren't we are commiting Shirk as per following verse?
6:14 Say, “Shall I take for my master [Wali] other than Allah Who is the Initiator of the heavens and the earth? And He provides all without return. Feeds but is not fed.” Say, “ I have been commanded to be the foremost among those who surrender to Him and ascribe not divinity besides Him.”
کہہ دو جو الله آُسمانوں اور زمین کا بنانے والا ہے کیا اس کے سوا کسی اور کو اپنا مددگار بناؤں اور وہ سب کو کھلاتا ہے اور اسے کوئی نہیں کھلاتا کہہ دو مجھے تو حکم دیا گیا ہے کہ سب سے پہلے اس کا فرمانبردار ہو جاؤں اور تو ہرگز مشرکوں میں شامل نہ ہو
This contains a subtle argument: all those, whom the mushrikin have made their gods besides Allah, stand in need of nourishment from their devotees, not to speak of giving nourishment to them. No Pharaoh can set up his grandeur unless his subjects pay taxes and make offerings to him; no saint becomes worthy of worship, unless his worshipers build a grand mausoleum for him; no god becomes a god unless his devotees make his idol and set it up in a grand temple and decorate it with ornamentation. Thus, all the artificial gods stand in need of their servants. It is the Lord of the universe alone, Who does not stand in need of anyone's help but all others stand in need of Him, and it is His Godhead alone that does not stand in need of any prop from anyone whatsoever, but supports itself.
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