Is it SHIRK to Ask Angels for Help?

Dr Shadee Elmasry speaks on the topic of seeking help from angels in times of need! Learn about the Hadith that discusses asking angels for assistance and the interesting stories behind it.
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[@AdrianMuslim]

This is shirk! This hadith was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (17/117) via ‘Abd ar-Rahmaan ibn Shurayk who said: My father told me, from ‘Abdullah ibn ‘Eesa, from Zayd ibn ‘Ali, from ‘Utbah ibn Ghazwaan, from the Prophet of Allah (blessings and peace of Allah be upon him) who said: “If one of you loses something, or one of you wants help, and he is in a land in which there are no people, then let him say, ‘O slaves of Allah, help me; O slaves of Allah, help me,’ for Allah has slaves whom we do not see.” There are three problems with this hadeeth which mean that it must be da‘eef. They are: 1.‘Abd ar-Rahmaan ibn Shurayk ibn ‘Abdullah an-Nakha‘i al-Kufi Abu Haatim said: He is weak in narration of hadeeth. End quote from al-Jarh wa at-Ta‘deel (5/244) Ibn Hibbaan mentioned him in ath-Thiqaat (8/375) and said: He sometimes makes mistakes. Al-Haafiz said in at-Taqreeb (p. 342): He is sadooq (honest) but makes mistakes. See also: Tahdheeb at-Tahdheeb (6/176). 2.Shurayk ibn ‘Abdullah an-Nakha‘i The scholars highlighted his poor memory and lack of precision. Al-Haafiz said concerning him: He is sadooq (honest) but makes many mistakes; his memory changed after he was appointed as a judge in Kufah. End quote from Taqreeb at-Tahdheeb (p. 266) 3.Zayd ibn ‘Ali ibn al-Husayn did not meet ‘Utbah ibn Ghazwaan or hear from him. Between the death of ‘Utbah and the birth of Zayd there were approximately sixty years. See: Tahdheeb at-Tahdheeb (2/249, 4/64) Hence al-Haythami said concerning the hadeeth: It was narrated by at-Tabaraani and its men were regarded as trustworthy even though some of them were somewhat da‘eef (weak). But Zayd ibn ‘Ali did not meet ‘Utbah. End quote from Majma‘ az-Zawaa’id (10/93) There is corroborating evidence for this hadeeth in the marfoo‘ hadeeth of Ibn Mas‘ood: “If the mount of one of you disappears in the wilderness, let him call out: ‘O slaves of Allah, bring it back to me,’ for Allah has (angels) present on earth who will bring it back to you.” This was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (10/217); Abu Ya‘la in his Musnad (9/177). It is also da‘eef; it was classed as such by al-Haythami in Majma‘ az-Zawaa’id (10/132), al-Haafiz Ibn Hajar in Sharh al-Adhkaar (5/150); al-Haafiz as-Sakhkhaawi in al-Ibtihaaj bi Adhkaar al-Musaafir wa’l-Haaj (p. 39). Shaykh al-Albaani discussed this hadeeth in detail in as-Silsilah ad-Da‘eefah, where he (may Allah have mercy on him) said: In addition to the fact that this hadeeth is da‘eef (weak), there is nothing in the text to suggest that it is permissible to seek the help of the dead, such as the awliya’ (“saints”; close friends of Allah) and the righteous, because it clearly indicates that what is meant by the slaves of Allah here is some creation other than human beings. This is based on the fact that in the first hadeeth he says: “for Allah has (angels) present on earth who will bring it back to you,” and in this hadeeth he says: “Allah has slaves whom we do not see.” This description can only apply to the angels or the jinn, because they are the ones who we do not usually see. … So it is not permissible to include with them Muslims among the jinn or humans whom they call “men of the unseen,” such as the awliya’ and the righteous, whether they are alive or dead. Seeking help from them and seeking their aid is blatant shirk, because they cannot hear the supplication, and even if they could hear it, they would not be able to respond and fulfil the request. This is clearly stated in many verses, including the passage in which Allah, may He be blessed and exalted, says (interpretation of the meaning): “And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All-Knower (of each and everything)” [Faatir 35:13-14]. End quote from Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah (656). .

[@AdrianMuslim]

It is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[al-Jinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[al-Mu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen.This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”[Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” .

[@AdrianMuslim]

It is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[al-Jinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[al-Mu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen.This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”[Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” .

[@khairt1731]

‘Abdullah the son of Imam Ahmad said: "I heard my father say: 'I performed Hajj five times, twice riding and three times walking, or twice walking and three times riding. I lost my way during one Hajj and I was walking, so I began to call out: O slaves of Allah show me the way. I kept doing that until I found the road.' or as my father had said." "When one loses his means of transport in an open land (desert), he should call: ‘O slaves of Allah! Help me recover (my transport), O slaves of Allah! Help me recover (my transport).’ for there are many of Allah’s attendants on this earth. They will help you recover it.” [At-Tabaraani]

[@Awliyah786]

13737-:"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ . After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)” So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it! And the source to the first 1 you cited Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697

[@AdrianMuslim]

This is shirk! This hadith was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (17/117) via ‘Abd ar-Rahmaan ibn Shurayk who said: My father told me, from ‘Abdullah ibn ‘Eesa, from Zayd ibn ‘Ali, from ‘Utbah ibn Ghazwaan, from the Prophet of Allah (blessings and peace of Allah be upon him) who said: “If one of you loses something, or one of you wants help, and he is in a land in which there are no people, then let him say, ‘O slaves of Allah, help me; O slaves of Allah, help me,’ for Allah has slaves whom we do not see.” There are three problems with this hadeeth which mean that it must be da‘eef. They are: 1.‘Abd ar-Rahmaan ibn Shurayk ibn ‘Abdullah an-Nakha‘i al-Kufi Abu Haatim said: He is weak in narration of hadeeth. End quote from al-Jarh wa at-Ta‘deel (5/244) Ibn Hibbaan mentioned him in ath-Thiqaat (8/375) and said: He sometimes makes mistakes. Al-Haafiz said in at-Taqreeb (p. 342): He is sadooq (honest) but makes mistakes. See also: Tahdheeb at-Tahdheeb (6/176). 2.Shurayk ibn ‘Abdullah an-Nakha‘i The scholars highlighted his poor memory and lack of precision. Al-Haafiz said concerning him: He is sadooq (honest) but makes many mistakes; his memory changed after he was appointed as a judge in Kufah. End quote from Taqreeb at-Tahdheeb (p. 266) 3.Zayd ibn ‘Ali ibn al-Husayn did not meet ‘Utbah ibn Ghazwaan or hear from him. Between the death of ‘Utbah and the birth of Zayd there were approximately sixty years. See: Tahdheeb at-Tahdheeb (2/249, 4/64) Hence al-Haythami said concerning the hadeeth: It was narrated by at-Tabaraani and its men were regarded as trustworthy even though some of them were somewhat da‘eef (weak). But Zayd ibn ‘Ali did not meet ‘Utbah. End quote from Majma‘ az-Zawaa’id (10/93) There is corroborating evidence for this hadeeth in the marfoo‘ hadeeth of Ibn Mas‘ood: “If the mount of one of you disappears in the wilderness, let him call out: ‘O slaves of Allah, bring it back to me,’ for Allah has (angels) present on earth who will bring it back to you.” This was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (10/217); Abu Ya‘la in his Musnad (9/177). It is also da‘eef; it was classed as such by al-Haythami in Majma‘ az-Zawaa’id (10/132), al-Haafiz Ibn Hajar in Sharh al-Adhkaar (5/150); al-Haafiz as-Sakhkhaawi in al-Ibtihaaj bi Adhkaar al-Musaafir wa’l-Haaj (p. 39). Shaykh al-Albaani discussed this hadeeth in detail in as-Silsilah ad-Da‘eefah, where he (may Allah have mercy on him) said: In addition to the fact that this hadeeth is da‘eef (weak), there is nothing in the text to suggest that it is permissible to seek the help of the dead, such as the awliya’ (“saints”; close friends of Allah) and the righteous, because it clearly indicates that what is meant by the slaves of Allah here is some creation other than human beings. This is based on the fact that in the first hadeeth he says: “for Allah has (angels) present on earth who will bring it back to you,” and in this hadeeth he says: “Allah has slaves whom we do not see.” This description can only apply to the angels or the jinn, because they are the ones who we do not usually see. … So it is not permissible to include with them Muslims among the jinn or humans whom they call “men of the unseen,” such as the awliya’ and the righteous, whether they are alive or dead. Seeking help from them and seeking their aid is blatant shirk, because they cannot hear the supplication, and even if they could hear it, they would not be able to respond and fulfil the request. This is clearly stated in many verses, including the passage in which Allah, may He be blessed and exalted, says (interpretation of the meaning): “And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All-Knower (of each and everything)” [Faatir 35:13-14]. End quote from Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah (656). .

[@Awliyah786]

@@AdrianMuslim Translation: Allah has angels on the earth - other than the [two] record-keepers - who keep a record [even] of the leaves that fall on the ground. Therefore, if one of you is crippled in a deserted land where no-one is in sight, let him cry out: Help O servants of Allah Imam al Haytami (rah) said after this hadith: It is narrated by Al-Bazzar and all its narrators are reliable (thiqa) [Reference: Majma uz Zawaid, Volume 10, Hadith No. 17104] This hadith is not only authentic but rather it has been “PRACTICED UPON” by great Imams عبد الله بن أحمد بن حنبل قال سمعت أبي يقول حججت خمس حجج اثنتين راكب وثلاث ماشي أو ثلاث راكب واثنتين ماشي فضللت الطريق في حجة وكنت ماشيا فجعلت أقول يا عباد الله دلوني على الطريق قال فلم أزل أقول ذلك حتى وقفت على الطريق أو كما قال أبي Translation: Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track. [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697] . 13737-:"إِذَا أَضَلَّ أَحَدُكُمْ شَيْئًا أَوْ أَرَادَ أَحَدُكُمْ عَوْنًا وَهُوَ بِأَرْضٍ لَيْسَ بِهَا أَنِيسٌ، فَلْيَقُلْ:"يَا عِبَادَ اللَّهِ أَغِيثُونِي، يَا عِبَادَ اللَّهِ أَغِيثُونِي، فَإِنَّ لِلَّهِ عِبَادًا لا نَرَاهُمْ"، وَقَدْ جَرَّبَ ذَلِكَ . After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)” So Alhamdulillah the great Muhaditheen themselves acted upon it and approved it, had there been a hint of shirk in this then they would have mentioned it! If it’s shirk then you have to say the ones who acted upon this narration like the muhaditheen did shirk. According to you imam Al haytami who graded this sahih has also approved of a shirk narration lol. And imam Tabarani has done shirk according to you. Imam nawawi also has recorded a similar narration Imam al-Nawawi (rah) said: قلت‏:‏ حكى لي بعض شيوخنا الكبار في العلم أنه افلتت له دابّة أظنُّها بغلة، وكان يَعرفُ هذا الحديث، فقاله؛ فحبسَها اللّه عليهم في الحال‏.‏ وكنتُ أنا مرّةً مع جماعة، فانفلتت منها بهيمةٌ وعجزوا عنها، فقلته، فوقفت في الحال بغيرِ سببٍ سوى هذا الكلام‏. Translation: ‘One of our major (kibar) scholars in knowledge related to me that he lost his means of transport, which I presume was a mule, and he was aware of this hadith and said (the du’a) so Allah brought to him his animal immediately. ‘I was once with a group of people and my animal fled and the people failed (to find it) and I said (the du’a) and I found the animal immediately without any means but this statement.[Kitab ul Adhkaar by Imam Nawawi, Page No. 370, Published by Dar al Manhaaj, Beirut, Lebanon] Imam Mullah Ali Qari (Rahimuhullah) also in Sharah of Hisn-ul-Hiseen writes that our Prophet (May Allah bless him and grant him peace) said that: اذا انفلتت دابة احد كم بارض فلاة فليناد يا عباد الله احبسوا Translation: If the animal of someone runs loose in jungle, then he should say: O Allah’s servants stop it He writes under “Ibaad Allah” المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المستمون بابدال Translation: It means the angels, Muslims, jinn or men of unseen i.e. Abdaal Then he writes: هذا حديث حسن يحتاج اليه المسافرون وانه مجرب Translation: This hadith is Hassan and the travelers are in urgent need of it and this has been acted upon [Sharah Hisn ul Hasin, Al-Hirz al-Thamin, page 378]

[@Awliyah786]

@@AdrianMuslimAlbani himself wasn’t even a muhaddith also many scholars criticised him such as The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four volumes. - The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a al-Islamiyya ("Not Following A School of Jurisprudence is the Most Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of Thought") - The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the Unintelligent Innovator with the Licitness of Using the Prophet as an Intermediary in Refutation of al-Albani the Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the Meaning of Innovation"). - The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of the Treachery of the Rebel"). - The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters"). - The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf ("The Proper Manners of Expressing Difference of Opinion"). - The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's Attack on Sahih Muslim"). - The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's Prohibition of it"). - The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of al-Albani over the Tarawih Prayer"). - The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayr al-Anam ("The Notification Concerning the Recommendation of Travelling to Visit the Grave of the Best of Creation ) and al-Bid`a al-Hasana Aslun Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of Islamic Legislation"). - The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions"). - The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That Must Precede Salat al-Jumu`a"). - The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, al-Naskh. - The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi . - The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The Correct Description of the Prophet's Prayer "), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement of Islamic Doctrine"

[@AdrianMuslim]

@@Awliyah786 it is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[al-Jinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[al-Mu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen.This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”[Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” .

[@MAhmed-dd9oh]

Thank you very much for sharing this immensely helpful Hadith! May Allah bless you all for the great work you are doing! MashaAllah! Please keep posting such amazing videos!

[@syedmaazahmed6006]

اَمِين يَا رَبَّ الْعَالَمِيْن

[@IbrahimKhan-ri6qx]

Answered by Ustadh Farid Dingle, Checked and Approved by Shaykh Faraz Rabbani: “One such narration is found in al Mujam al Kabir of Tabarani and it translates as follows: If anyone loses something or needs help while he is alone in the wilderness, let him say, ‘O slaves of Allah, help me! O slaves of Allah, help me!’ because Allah actually has slaves that we cannot see.’ The hadith backed up with its various versions and chains of transmission are sound (hasan) (Majma al Zawaid, Haythami; al Futuhat al Rabbaniyya, Ibn Allan). Tabarani adds at the end of the hadith that this has been tried and tested. Imam Ahmad and Imam Nawawi also mention that they applied the hadith and it worked (Kitab al Adhkar, Nawawi; Masail al Imam Ahmad bi riwayat ibnihi Abdillah, Abdullah ibn Ahmad ibn Hanbal).”

[@AdrianMuslim]

This is shirk! This hadith was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (17/117) via ‘Abd ar-Rahmaan ibn Shurayk who said: My father told me, from ‘Abdullah ibn ‘Eesa, from Zayd ibn ‘Ali, from ‘Utbah ibn Ghazwaan, from the Prophet of Allah (blessings and peace of Allah be upon him) who said: “If one of you loses something, or one of you wants help, and he is in a land in which there are no people, then let him say, ‘O slaves of Allah, help me; O slaves of Allah, help me,’ for Allah has slaves whom we do not see.” There are three problems with this hadeeth which mean that it must be da‘eef. They are: 1.‘Abd ar-Rahmaan ibn Shurayk ibn ‘Abdullah an-Nakha‘i al-Kufi Abu Haatim said: He is weak in narration of hadeeth. End quote from al-Jarh wa at-Ta‘deel (5/244) Ibn Hibbaan mentioned him in ath-Thiqaat (8/375) and said: He sometimes makes mistakes. Al-Haafiz said in at-Taqreeb (p. 342): He is sadooq (honest) but makes mistakes. See also: Tahdheeb at-Tahdheeb (6/176). 2.Shurayk ibn ‘Abdullah an-Nakha‘i The scholars highlighted his poor memory and lack of precision. Al-Haafiz said concerning him: He is sadooq (honest) but makes many mistakes; his memory changed after he was appointed as a judge in Kufah. End quote from Taqreeb at-Tahdheeb (p. 266) 3.Zayd ibn ‘Ali ibn al-Husayn did not meet ‘Utbah ibn Ghazwaan or hear from him. Between the death of ‘Utbah and the birth of Zayd there were approximately sixty years. See: Tahdheeb at-Tahdheeb (2/249, 4/64) Hence al-Haythami said concerning the hadeeth: It was narrated by at-Tabaraani and its men were regarded as trustworthy even though some of them were somewhat da‘eef (weak). But Zayd ibn ‘Ali did not meet ‘Utbah. End quote from Majma‘ az-Zawaa’id (10/93) There is corroborating evidence for this hadeeth in the marfoo‘ hadeeth of Ibn Mas‘ood: “If the mount of one of you disappears in the wilderness, let him call out: ‘O slaves of Allah, bring it back to me,’ for Allah has (angels) present on earth who will bring it back to you.” This was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (10/217); Abu Ya‘la in his Musnad (9/177). It is also da‘eef; it was classed as such by al-Haythami in Majma‘ az-Zawaa’id (10/132), al-Haafiz Ibn Hajar in Sharh al-Adhkaar (5/150); al-Haafiz as-Sakhkhaawi in al-Ibtihaaj bi Adhkaar al-Musaafir wa’l-Haaj (p. 39). Shaykh al-Albaani discussed this hadeeth in detail in as-Silsilah ad-Da‘eefah, where he (may Allah have mercy on him) said: In addition to the fact that this hadeeth is da‘eef (weak), there is nothing in the text to suggest that it is permissible to seek the help of the dead, such as the awliya’ (“saints”; close friends of Allah) and the righteous, because it clearly indicates that what is meant by the slaves of Allah here is some creation other than human beings. This is based on the fact that in the first hadeeth he says: “for Allah has (angels) present on earth who will bring it back to you,” and in this hadeeth he says: “Allah has slaves whom we do not see.” This description can only apply to the angels or the jinn, because they are the ones who we do not usually see. … So it is not permissible to include with them Muslims among the jinn or humans whom they call “men of the unseen,” such as the awliya’ and the righteous, whether they are alive or dead. Seeking help from them and seeking their aid is blatant shirk, because they cannot hear the supplication, and even if they could hear it, they would not be able to respond and fulfil the request. This is clearly stated in many verses, including the passage in which Allah, may He be blessed and exalted, says (interpretation of the meaning): “And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All-Knower (of each and everything)” [Faatir 35:13-14]. End quote from Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah (656). .

[@IbrahimKhan-ri6qx]

@@AdrianMuslim ah yes, Ahmad ibn Hanbal and many others are mushrikeen! The great sheikh ul Islam (with many many ijazaat by the way) Albani saves the day by the telling us, after 1000 years, this is shirk! Thanks for letting me know

[@syedasadullah7462]

Even ibn e Tayyima quoted this narration and affirmed that and mentioned it was tested in his book named kalima e tayyib

[@syedasadullah7462]

​​@@AdrianMuslimthat's not shirk! Other wise Ahmed bin e hambal and some other scholars including Imam Nawawi r.a and other scholars of the past wouldn't have tested this Hadith if it was fabricated or the amal is shirk! Some of the narration is Hasn and sound ! Even ibn Tayyima has taken this narration and Hadith in his book kalima e tayyib and said it was tested! Scholars of past had no issue with this it was later on in this era some extremists salafis who follow ibne Abdul wahhab of Najd started doing objection on that and call the majority of Muslims kafir or mushrik in this matter of khilaf! May Allah guide ameen

[@AdrianMuslim]

@@syedasadullah7462 It is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[al-Jinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[al-Mu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen.This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”[Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” .

[@vol94]

Anyone calling this shirk is accusing imam Ahmad bin hanbal, the teacher of Imam Bukhari, of being a mushrik. "Abdullah bin Ahmed bin Hanbal (rah) said that he heard his father (Imam Ahmed) who said: I performed Hajj 5 times, thrice on foot and twice on ride or he said thrice on ride and twice on foot, once when I was on foot I lost my way hence I started to exclaim this: O Allah’s servants show me the way (يا عباد الله دلوني على الطريق), I kept on repeating this until I came back on track." [Imam Baihaqi in Shu’ayb ul Iman, Volume 6, Page No 128, Hadith No. 7697] After Imam At-Tabarani transmitted the hadith of calling out : O Servants of Allah, Help me! In his Mu'jam al Kabir (17/117) he said “this has been acted upon (وَقَدْ جَرَّبَ ذَلِكَ)”

[@ami.o3574]

Imam Ahmad taught Imam Bukhari? I thought they lived in different time periods

[@mahadmuhammad2537]

الحمد لله The problem isn’t if a certain people act upon this or not. It is a problem when a group calls the other ‘Kafir’ and ‘Mushrik’ when what they are doing is found in the Deen and practiced by previous great scholars of Islam. Of course it’s not obligatory to do it but to say ‘it’s shirk’ means ascribing kufr to a Muslim, and if that person is not a kaafir then the kufr returns to the person doing takfeer. Thank you Shaykh❤️

[@YALR-nh2tv]

Don’t you see the problem with your statement? Think about it carefully if the other group believe these actions to be shirk then what do you expect them to say? You want them to say this action is shirk but people can do it if they want it’s not shirk? Makes no sense at all. Shirk is not a small matter it is the biggest crime you can possibly commit why take it lightly?

[@BinuJasim]

This hadith has been the reason for a major split between the Salafis here in Kerala, India. One group argues that acting by this "hadith" is shirk while the other group disagrees since it's been proven that Imam Ahmed ibn Hanbal acted by this hadith. The second group clarify that this hadith is weak & shouldn't be acted upon but doing so is not shirk. Until then both groups used to define shirk as "asking anyone other than Allah through super-natural ways" constitutes shirk. I understand shirk as follows: Asking anybody other than Allah who has no ability to help so. To know someone has the ability, we need any of the two proofs: 1. Proof from common sense; such as asking someone around you for something. They have the ability to help is known by our common sense. 2. Proof from Qur'an or sunnah. If it's proven from the authentic sources that someone has been given some ability to do something & they can hear you, then there is nothing wrong with asking them. This hadith, if proven sahih, falls under this definition & hence not shirk. But the authenticity of this hadith has been questioned & I will not act by it. But if some Muslim acts by this hadith, then they are not committing shirk.

[@uzair851]

Shirk is Shirk. Authenticity of hadith has no bearing on something being shirk or not. If you say hadith is weak hence shirk and if its strong its not shirk you are basically claiming its okay to worship other than Allah if its in a sahih hadith. Absurd!

[@tazboy1934]

​@@uzair851their is a distinction between worship and istighatha brother...discuss this with your local ulema..I use to think it was shirk but not anymore..but I don't practice it though

[@BinuJasim]

@@uzair851Question for you: It's confirmed that Imam Ahmed bin Hanbal used to act upon this hadith. Is he a mushrik? or may be you don't know the definition of shirk and an imam of madhab knows better than you? possible?

[@BinuJasim]

@@uzair851 " you are basically claiming its okay to worship other than Allah if its in a sahih hadith". I am not claiming that. Rather I am claiming that Prophet Muhammad ﷺ is our teacher & if he teaches that the angels conduct some affairs of the world such as they are in charge of rain etc. (by the permission of Allah), then believing that doesn't become "worship" or "shirk". Do you worship your own whims & desries rather than following the Prophet ﷺ ? How absurd is your mind. How dangerous is it to denounce qur'an/hadiths because it goes against your foolish understandings of what shirk is. My advice for you is this: follow Qur'an & the sunnah for guidance, not your delusions. It's infact Qur'an (13:11) which claims angels are in charge of some affairs of this world. You may say that is also shirk?

[@BinuJasim]

@@tazboy1934This hadith doesn't prove isthigatha at all. I believe Isthigatha is shirk because there is no proof to ask dead people for help. Many people assume dead people have more power than when they were alive. None of these has any basis in the religion. If there is direct proof from our teacher, Prophet ﷺ, bring it on.

[@syedasadullah7462]

By the way that is sound hadith and in some other Hadith books the narration is sound

[@SubhanAIS]

​@@hotboy2659so don't ask for direction when lost in a city to any human

[@auslanderbuchsbaum5623]

I like your hat sheikh, were can I buy it?

[@kamranelric316]

Where did u buy the staff from?

[@irfanmohiuddin1929]

Allah Himself is his Guardian. And Jibrael (Gabriel), the righteous believers, and the angels are ˹all˺ his supporters as well. ~meaning (Allah has created several supporters for the believers.) (Qur'an - Tehreem 66:4) Ibn Umar رضي الله عنه states: "There are some believers of Allah عزوجل, whom Allah عزوجل have awarded the quality of Helping the people and people turns to them for the solution of their problems" (Al-Jami' al-Saghir of Jalaluddin al-Suyuti, Vol 1, Page 93) ibn 'Umar رضي الله عنه said, "When someone enters a house which is not lived in, he should say, 'Peace be upon the righteous slaves of Allah.'" (Al-Adab Al-Mufrad 1055) (Ibn Abi Shaybah)

[@KtKo0t]

Allahumma barik

[@hid4768]

Do not listen to him it's It is forbidden to seek the help of the angels, muslim should seek the help only from Allah, the Prophet (blessings and peace of Allah be upon him): “If you seek help, then seek help from Allah.” [Hadith Hasan Sahih]. "And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'" [Yunus verse 106] This hadith that he mentioned is not permissible to use, it is weak, Scolars are warned of taking weak hadith in the beginning, but Let us apply his words about we can take weak hadith unless it is forbidden, well it is forbidden and shirk, there is no evidence in the Qur’an or Sunnah that recommends that, but rather the opposite warns against it.

[@KtKo0t]

@@hid4768 Thank you brother But why is it shirk? We seek help from everyone, this is life. When I go to the doctor, I know that the cure is from Allah, I'm just taking the means that Allah provided to me to reach whatever is already written for me. I would say if anyone would entirely rely on any creation and forgets Allah, it's Shirk, despite the kind of that creation whether it was a father, boss, doctor, a seat belt, bullet proof jacket or an angel. I get your point, Baraka Allahu feek brother

[@hid4768]

@KtKo0t you're welcome . Yes, everything you mentioned is from taking appropriate measures and striving to do so, with believe that Allah is the One who heals, He is the One who provides, He is the One who grants success...etc, Allah commanded us to tawkul, not tawaakkul, But Allah did not ask us to seek help from angels, prophets, or the dead, but rather warned us against that.

[@KtKo0t]

@@hid4768 In normal conditions, I agree But when lost, and your life is at danger, I think it's allowed to say "O slaves of Allah, help me" What do you think?

[@hid4768]

@KtKo0t "And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful"[Al-Isra 67] "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him"[ Al-Ankabut 65] In these verses, Allah did not ask us to seek help except Him, and He warned if do against that. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Whoever regards the angels and Prophets as intermediaries, calling upon them, putting his trust in them and asking them to bring benefits and ward off harm is a disbeliever according to the consensus of the Muslims.

[@noamansattar]

What’s the difference between doing this and istigatha? Can we also ask Jesus pbuh as he is not dead but brought up alive

[@zebunissa8345]

Ya ibad Allah aghisuny- istigatha

[@faris6755]

حبيبي يا مولانا والله أنا بحبك

[@azeez8399]

What's the reference for this Hadīth?

[@SafinaSociety]

Answered by Ustadh Farid Dingle, Checked and Approved by Shaykh Faraz Rabbani: “One such narration is found in al Mujam al Kabir of Tabarani and it translates as follows: If anyone loses something or needs help while he is alone in the wilderness, let him say, ‘O slaves of Allah, help me! O slaves of Allah, help me!’ because Allah actually has slaves that we cannot see.’ The hadith backed up with its various versions and chains of transmission are sound (hasan) (Majma al Zawaid, Haythami; al Futuhat al Rabbaniyya, Ibn Allan). Tabarani adds at the end of the hadith that this has been tried and tested. Imam Ahmad and Imam Nawawi also mention that they applied the hadith and it worked (Kitab al Adhkar, Nawawi; Masail al Imam Ahmad bi riwayat ibnihi Abdillah, Abdullah ibn Ahmad ibn Hanbal).”

[@user-wf8nq7cm8t]

​@@SafinaSociety It would be useful if you give number of this hadith.

[@nsayyed5469]

​@@user-wf8nq7cm8t read again it's in the bottom

[@KA_edu]

@@user-wf8nq7cm8tthat’s your job to do now, as a student of knowledge

[@azeez8399]

@@user-wf8nq7cm8t Exactly. Muslims need to up the quality of their scholarship. I'm sorry and mean no disrespect, but it's unhelpful (more accurately: not very helpful) when people simply cite a narration and say for example: "Sahah Bukhari" with no reference #, vol #, page #, Hadīth #, etc. It's like saying: Yalla, now go find this narration out of thousands of narrations in this vast encyclopedic reference. 😐 It should be noted al-Mu`jam al-Kabir isn't one of the 6 or 7 highly authentic Hadīth collections. I don't know the overall authenticity of that work, but something to look into.

[@selfportrait8363]

"Say, 'To whom belongs the earth and whoever is in it, if you should know?' They will say, 'To Allah.' Say, 'Then will you not remember?' Say, 'Who is Lord of the seven heavens and Lord of the Great Throne?' They will say, '[They belong] to Allah.' Say, 'Then will you not fear Him?' Say, 'In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?' They will say, 'All [belongs] to Allah.' Say, 'Then how are you deluded?'" 23:84-87 Salam Alaikum, please explain this in light of this ayah, now in that ayah, no where does it say idols, or people or anything else, now if we look at historically, the mushrikeen at the time used to call upon good people, as in uzza and manaat were goog people who got turned into partners, they believed Allah gave them power to be this way, and another one was where "labbayk , Allahumma Labbayk. Labbayk, laa shareeka laka, illa shareekan huwa laka" This was said by the mushrikeen of the time of the prophet, I don't remember exactly where, but the gist was, they said, we associate no partners to you, except the ones you have given power to. Which was when the prophet stepped into say stop at the part where you say "illa" - except, meaning he pbuh asked them to stop before saying except, explicitly saying to not say that part, as in, stop associating partners. Please explain. Also, now, even if I grant that this story took place about the angels, isn't it better to just follow ibrahim (as) ? When jibreel of all angels, the best one among them, told ibrahim (as) , I was sent by Allah to help you, he (as) said, no, I want Allah to help me, sends shivers down my spine honestly, the absolute conviction in calling only Allah, that's a flex. Now let's use an analogy, there are 2 glasses of water, one of which is clean and good, the other one, some say is good water others say it is poisonous. Which one would you drink? I think the answer is clear. Please give an answer to these, jazakallah khair

[@markward3981]

السلام عليكم ورحمه الله وبركاته How do we know it isn't speaking about the living servants of Allah. This is where I draw the line, why ask any other unseen beings for help when Islam allows us to ask Allah directly anytime all the time and the Quran says he will respond. Why would I leave something certain to act on something doubtful. And Allah knows best

[@SafinaSociety]

The hadith states that if you are alone in the desert... and then says "for Allah has angels there"

[@markward3981]

@@SafinaSociety I fear Allah . We can ask Allah and Allah may help by whatever means He chooses.

[@immortalpickle3104]

I would not use it either since it a lot of people have weakened it

[@yellowmellow4753]

Angels are living but yes I agree with you 100%

[@bolladeen]

Why would we go to doctors then? Doctors are human, medicines are chemicals.

[@user-yk5by3uc2b]

sheikh how do you reconcile what you are saying with this ? You are basing your conclusion on something weak when this is clear . Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” Surah Ghafir Ayat 40:60

[@minhajminhaj1446]

There is no contradiction between hadith and Qur'an. And the help whether it be from the seen or unseen is all from Allah. Allah is the Shafi we believe it 100% but we go see a good doctor as means of gaining the shifa. Likewise the above hadith, Allah has placed His help and good pleasure in whatever He wills. And we learn this from the prophets, sahaba and the tabieen and those who followed. Don't label something as shirk without learning deeply. Wassalam

[@minhajminhaj1446]

All believers are our brothers yes? Then Angels are also our brothers in faith. Is asking a brother for help haram?

[@selfportrait8363]

"Say, 'To whom belongs the earth and whoever is in it, if you should know?' They will say, 'To Allah.' Say, 'Then will you not remember?' Say, 'Who is Lord of the seven heavens and Lord of the Great Throne?' They will say, '[They belong] to Allah.' Say, 'Then will you not fear Him?' Say, 'In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?' They will say, 'All [belongs] to Allah.' Say, 'Then how are you deluded?'" Could you explain this video in light of this verse? How is it that the mushrikeen said the exact same thing, but called upon awliyahs, instead of Angels. ​@@minhajminhaj1446

[@user-yk5by3uc2b]

@@minhajminhaj1446 Bro , where did I say this is shirk all I did was ask a question ? "There is no contradiction between hadith and Qur'an." Only an unlearned fool posing as a scholar on KZbin comments would make this claim.

[@Mehmet_Fateh]

​@@hid4768So you've never asked anyone for anything ever?

[@thatmuslimstudent]

Iyyaka na'budu wa iyyaka nasta'een.

[@tazboy1934]

Doesn't mean u can't ask help from creation provided it's accompanied with right belief

[@usamazafar6627]

@@tazboy1934lol peoples gonna say the same thing when they are gonna see dajjal

[@akram5865]

you used the help of internet to convey this thought of yours! shirk!?

[@Awliyah786]

Sayyiduna Shah Abdul Azeez Muhaddith Delhwi (Alaihir raHmah) explains the Tafseer of the verse "Iy'ya ka Na'budu Wa Iy'ya Ka Nastaeen" by writing: "Here, it should be understood that to ask for assistance from anyone other than Allah, by putting full trust and not thinking of it as a marvel of Almighty Allah, is prohibited. But, if the attention is towards Allah and then to think of a person as the splendour of Almighty Allah and by keeping the means and wisdom of Almighty Allah before you, if one asks from anyone other than Allah, then this is not far from the Wisdom of Almighty Allah. This action is permissible and allowed in Shari’ah. To ask for help in this way is not really asking from someone but Allah, but in reality it is to ask from Allah." [Tafseer-e-Azeezi] As long as a person bears this fact in mind that the True and Real Helper is Allah Ta'ala and no matter whom he asks from, it will be through the Mercy of Allah Ta'ala, then it is permissible to ask from such a person. This can never be termed as Shirk.

[@umarchetty1]

Are u implying sahih hadiths are obligatory? Strange things I am hearing..

[@faeeqgamiet]

You are indeed interpreting strange things because that’s not what was said 😂

[@has24hs]

Literally, they said the opposite 🤦

[@KIWINATION]

Isnt a shaytan also a slave/creation of Allah?

[@junaibfayaz]

this hadeeth refers to angels,shaytan is a rogue slave and how can he benefit us as his only work is to distract us from deen

[@bolladeen]

Syaitan do not submit themselves as slaves of Allah...

[@KIWINATION]

​@@bolladeenyou mean humans don't submit themselves. Shaytan has permission from Allah to mislead us. Key word; "permission".

[@KIWINATION]

​@@junaibfayazdoes it say angels, or does it say "slaves of Allah"? Also, do you not know Shaytan is capable of making someone feel confident and proud? My point I'm making is the hadith seems too vague. Maybe that's why it's considered a weak one.

[@neko7981]

being a slave by being a creation implies that they r bound to fate and destiny- not a voluntary/ conscious slave muslim men and jin r voluntary and angels r conscious

[@MohammedAlSharif2002]

No Salafi thinks this is Shirk.

[@muhammedshanushan3931]

No

[@muhammedshanushan3931]

I mean the hadith , some grave worshipper use the hadith differently and may be shirk

[@IbrahimKhan-ri6qx]

Some yes do believe this but nevertheless we don’t look at them for evidences anyway. They aren’t an evidence for us

[@MohammedAlSharif2002]

@@IbrahimKhan-ri6qx that was a typo. I meant no Salafi thinks this is shirk lol.

[@mohammadnurfiqri2831]

There are many. To them calling out to anyone other than Allāh is shirk.

[@AdrianMuslim]

This is shirk! This hadith was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (17/117) via ‘Abd ar-Rahmaan ibn Shurayk who said: My father told me, from ‘Abdullah ibn ‘Eesa, from Zayd ibn ‘Ali, from ‘Utbah ibn Ghazwaan, from the Prophet of Allah (blessings and peace of Allah be upon him) who said: “If one of you loses something, or one of you wants help, and he is in a land in which there are no people, then let him say, ‘O slaves of Allah, help me; O slaves of Allah, help me,’ for Allah has slaves whom we do not see.” There are three problems with this hadeeth which mean that it must be da‘eef. They are: 1.‘Abd ar-Rahmaan ibn Shurayk ibn ‘Abdullah an-Nakha‘i al-Kufi Abu Haatim said: He is weak in narration of hadeeth. End quote from al-Jarh wa at-Ta‘deel (5/244) Ibn Hibbaan mentioned him in ath-Thiqaat (8/375) and said: He sometimes makes mistakes. Al-Haafiz said in at-Taqreeb (p. 342): He is sadooq (honest) but makes mistakes. See also: Tahdheeb at-Tahdheeb (6/176). 2.Shurayk ibn ‘Abdullah an-Nakha‘i The scholars highlighted his poor memory and lack of precision. Al-Haafiz said concerning him: He is sadooq (honest) but makes many mistakes; his memory changed after he was appointed as a judge in Kufah. End quote from Taqreeb at-Tahdheeb (p. 266) 3.Zayd ibn ‘Ali ibn al-Husayn did not meet ‘Utbah ibn Ghazwaan or hear from him. Between the death of ‘Utbah and the birth of Zayd there were approximately sixty years. See: Tahdheeb at-Tahdheeb (2/249, 4/64) Hence al-Haythami said concerning the hadeeth: It was narrated by at-Tabaraani and its men were regarded as trustworthy even though some of them were somewhat da‘eef (weak). But Zayd ibn ‘Ali did not meet ‘Utbah. End quote from Majma‘ az-Zawaa’id (10/93) There is corroborating evidence for this hadeeth in the marfoo‘ hadeeth of Ibn Mas‘ood: “If the mount of one of you disappears in the wilderness, let him call out: ‘O slaves of Allah, bring it back to me,’ for Allah has (angels) present on earth who will bring it back to you.” This was narrated by at-Tabaraani in al-Mu‘jam al-Kabeer (10/217); Abu Ya‘la in his Musnad (9/177). It is also da‘eef; it was classed as such by al-Haythami in Majma‘ az-Zawaa’id (10/132), al-Haafiz Ibn Hajar in Sharh al-Adhkaar (5/150); al-Haafiz as-Sakhkhaawi in al-Ibtihaaj bi Adhkaar al-Musaafir wa’l-Haaj (p. 39). Shaykh al-Albaani discussed this hadeeth in detail in as-Silsilah ad-Da‘eefah, where he (may Allah have mercy on him) said: In addition to the fact that this hadeeth is da‘eef (weak), there is nothing in the text to suggest that it is permissible to seek the help of the dead, such as the awliya’ (“saints”; close friends of Allah) and the righteous, because it clearly indicates that what is meant by the slaves of Allah here is some creation other than human beings. This is based on the fact that in the first hadeeth he says: “for Allah has (angels) present on earth who will bring it back to you,” and in this hadeeth he says: “Allah has slaves whom we do not see.” This description can only apply to the angels or the jinn, because they are the ones who we do not usually see. … So it is not permissible to include with them Muslims among the jinn or humans whom they call “men of the unseen,” such as the awliya’ and the righteous, whether they are alive or dead. Seeking help from them and seeking their aid is blatant shirk, because they cannot hear the supplication, and even if they could hear it, they would not be able to respond and fulfil the request. This is clearly stated in many verses, including the passage in which Allah, may He be blessed and exalted, says (interpretation of the meaning): “And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All-Knower (of each and everything)” [Faatir 35:13-14]. End quote from Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah (656). .

[@faeeqgamiet]

Did you watch the video?

[@AdrianMuslim]

@@faeeqgamiet Yes. But did you realize that doing this is shirk? It is a form of major shirk (al-shirk al-akbar), because it involves calling upon someone other than Allaah and asking for something from one of the unseen creatures. This is like asking from the jinn or idols or the dead, because of the general meaning of the words of Allaah (interpretation of the meaning): “And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”[al-Jinn 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)”[Faatir 35:13-14] Allaah described calling upon anyone other than Him, such as the dead, idols, the jinn or the angels, as shirk or the association of others in worship with Him. He said (interpretation of the meaning) “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”[al-Jinn 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful”[al-Mu’minoon 23:117] So Allaah calls those who call upon anyone other than Him kaafireen.This applies to all those who call upon anyone other than Allaah, whether it be the dead, idols, jinn or angels; no one is exluded from that except one who is alive, present and able to help, because Allaah says in the story of Moosa (interpretation of the meaning): “The man of his (own) party [religion] asked him for help against his foe”[al-Qasas 28:15] Examples of this shirk are to be found in what some people say, such as “O jinn, seize him” or “O seven (jinn), seize him” or “O jinn of the noon-time, seize him” or “O jinn of such-and-such a valley” or “O jinn of such-and-such a land”. All of this is major shirk and is calling upon unseen creatures instead of Allaah. If a person says, “O angels of Allaah, wake me up” or “protect me”, this is also major shirk, and if he says, “O jinn protect me” or “wake me up”, this is also major shirk. We seek refuge with Allaah from that. The Muslim must beware of that and must seek help from Allaah alone and ask from Him alone, for He is Sufficient and He is Able to do all things. Allaah is the One Who says (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’”[Ghaafir 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright[al-Baqarah 2:186] And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask of anyone, then ask of Allaah, and if you seek help, then seek help from Allaah.” .

[@IbrahimKhan-ri6qx]

Ah yes, Imam Ahmad ibn hanbal, imam nawawi, imam tarbrani etc are kuffar! Man I love being an ignorant person who follows a sect that came 200 years ago!

[@immortalpickle3104]

😂 none of them will reply and try to say otherwise to you brother, may Allah reward you@@AdrianMuslim

[@AdrianMuslim]

The evidence from Allah and Prophet of Allah is clear that calling upon or asking anyone... ANYONE other than Allah is forbidden and shirk! 👇 “And the mosques are for Allah (Alone), so invoke not anyone along with Allaah” [Quran 72:18] “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, ownnot even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All Knower (of everything)” [Quran 35:13-14] “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression” [Quran 72:6] “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al Kaafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters) will not be successful” [Quran 23:117] “The man of his (own) party [religion] asked him for help against his foe” [Quran 28:15] “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’” [Quran 40:60] “And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright [Quran 2:186] "O people, an example is presented, so listen to it. Indeed, those you invoke besides Allāh will never create [as much as] a fly, even if they gathered together for it [i.e., that purpose]. And if the fly should steal from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued." [Quran 22:73] ❝If you ask them: "Who created the heavens and the earth?" Surely, they will say: "Allah". Say (to them) : "Tell me then, the things that you invoke (call upon) beside Allah (such as the Prophets, angels, saints, images etc) - if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allah; upon Him (Alone) rely the (wise) reliers.❞ ~(#Quran 39:38) "And those who take #Auliya' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." (#Quran 39:3) "Do then those who disbelieve think that they can take My slaves [i.e Prophets, angels etc] as Auliya' (protectors, helpers) alongside Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism)." (#Quran 18:102) Prophet of Allah ﷺ said: “If you ask of anyone, then ask of Allah, and if you seek help, then seek help from Allah.” [Tirmidhi 2516] Prophet (ﷺ) said, “No one should seek to me for assistance. Indeed, it is Allah (Alone) Who is to be sought for assistance and help.” (At-Tabarani) Prophet (ﷺ) said, “Whoever dies while calling upon others beside Allah will enter Hellfire.”(Bukhārī 4227) .

[@apap745]

It's very clear to me. If you lost in New York city you ask someone for help. So why can't you ask an angel? This has nothing to do with shirk. Only stupid people think so

[@ren.8137]

Because calling upon other than Allah is shirk

[@SubhanAIS]

​@@ren.8137now since when asking direction and help in a city a Shirk?

[@ren.8137]

@@SubhanAIS Asking for a human for directions is not equivalent to making dua to angels.

[@AhmedAli-ov1kc]

@@ren.8137 and what is your basis behind statement as according to Surah fatiha we only worships Him and seek help from him, so where from you take distinction of asking from human and asking from angel, is is mentioned in the ayah that asking from human is allowed?

[@ren.8137]

@@AhmedAli-ov1kc Because we live among humans and we communicate with them. The difference is the world of the seen and the unseen are separate for a reason. Do you think it would be halal to make dua to jibreel? To the jinn? Using your logic you can which all of this is shirk.

[@maktabahhasanal-basri1068]

‏ هذا التدليس. كيف تقول نحن نعامل مع الأحاديث الضعيفة مطبقا. هذا غير الصحيح بل نحن نعمل بالأحاديث الضعيفة في باب الفضائل فقط. نرجو منك ألا تدلس الناس

[@ryanamalfitano7572]

We can use weak Hadith when it comes to virtuous deeds and not obligatory/forbidden Imam Ahmad and imam Nawawi acted upon this

[@1000ramd]

💯 shirk to call upon anyone else but Allah (swt). Nothing else has any agency to help you without Allah willing it. Holy Qur'an 40:60 states Your Lord proclaimed, "Call upon *Me* and I will respond to you."

[@khairt1731]

So youre saying Imam Ahmad R.A commited shirk. No muslim is safe from you wahabis. This is how I know youre khawarij.

[@IbrahimKhan-ri6qx]

Y’all are like the khawarij of the modern day. May Allāh ﷻ guide you all to the straight path and back to orthodoxy

[@1000ramd]

​@@khairt1731 I quote Allah (swt) and you reply with Imam Ahmed (ra) lol. Whose words hold greater weight for you? No, the only khawarij are those who, intentionally or not, put intercessors between Allah (swt) and themselves. May Allah (swt) save us from them.

[@tazboy1934]

​@@1000ramdimam. Ahmed ra has sanad and knows interpretation that was traditionally pass from the time of rasul till him....while u have no sanad and interpret by your own understanding.....so I will stick to imam rather than ur opinion

[@1000ramd]

​@@tazboy1934 no problem. However will The Holy Qur'an or Imam Ahmed intercede for you on the Day of Judgment?

[@delavagavaga7540]

This guy is shia.. he asks the angles for help

[@vol94]

Imam Ahmad bin Hanbal literally acted on this hadith. Are you calling him shia? Imam Nawawi also approved of this hadith

[@delavagavaga7540]

@@vol94 yep I am.. bc we accuse the shia of the same shirk

[@faeeqgamiet]

You are just here to cause problems lol. Common among non Muslims to cause problems like that in the chat. I hope you are Muslim and seek truth.

[@delavagavaga7540]

@@vol94 why the double standards...?

[@IbrahimKhan-ri6qx]

@@delavagavaga7540 no we don’t lol. We Sunnis don’t say angels are All Hearing but are around us which is the only way they can hear. We say Shias commit shirk because they gave that attribute of Allāh ﷻ to the 12 imams while they obviously aren’t right beside us. Which is why it’s shirk. Learn the argument next time smh

[@selfportrait8363]

"Say, 'To whom belongs the earth and whoever is in it, if you should know?' They will say, 'To Allah.' Say, 'Then will you not remember?' Say, 'Who is Lord of the seven heavens and Lord of the Great Throne?' They will say, '[They belong] to Allah.' Say, 'Then will you not fear Him?' Say, 'In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?' They will say, 'All [belongs] to Allah.' Say, 'Then how are you deluded?'" Salam Alaikum shaikh, please explain this in light of this ayah, and another one was where "labbayk , Allahumma Labbayk. Labbayk, laa shareeka laka, illa shareekan huwa laka" This was said by the mushrikeen of the time of the prophet, I don't remember exactly where, but the gist was, they said, we associate no partners to you, except the ones you have given power to. Which was when the prophet stepped into say stop at the part where you say "illa" - except, meaning he pbuh asked them to stop before saying except, explicitly saying to not say that part, as in, stop associating partners. Please explain.

[@Mehmet_Fateh]

Have you ever asked anyone to help you do something? What's the difference between asking angels for help and asking a parent or a friend or a doctor for help?

[@selfportrait8363]

@@Mehmet_Fateh before you ask the question, could you respond to the points I have made

[@Mehmet_Fateh]

@@selfportrait8363 What is your point exactly? The Quraysh believed in Allah, but used to associate partners with Him. They used to prostrate and sacrifice to the idols (acts of ibadah). Islam came to teach that nobody shares Allah's attributes and only He has the right of worship.