As for the Sufi (Barelvi)/Rafidi get-out clause: ‘with the permission of Allah’ (a divine formula that they misuse):
There are zero proofs for their excessive (ghuluw) beliefs regarding the saints, and a ‘with the permission of Allah‘ added get-out clause/cop-out won’t legitimise their heresies. Many things are hypothetically possible but that doesn’t mean that they are true. There is no evidence that ‘Ali/Fatimah/Jesus/Mary (let alone Badawi and Jilani) can listen to millions upon millions of madad/help calls and respond to them. Islam is based on proofs, especially on such a crucial creedal matter such as invoking saints for help in one’s supplication (du’a, the essence of worship) like as if we are in the Catholic Church. Islam came to eradicate such nonsense, it certainly did not come to replace Ya Jesus, Mary, saint X, Y, etc. with Ya Ali, Fatimah, Husayn (much less Badawi, Jilani, Sufi pir, etc.).
Deifying one’s favourite set of saints and then adding ‘with the permission of Allah/بإذن الله’ to one’s heresy is a silly get-out clause, of course, the extremists will say that. Believing that anyone or anything is independent of Allah is the most obvious form of polytheism and disbelief, it’s a no-brainer. It’s like saying that there are two gods, literally. Of course, no deviant will say that, even the trinitarian Nasara don’t say that (they argue that the essence of the Trinitarian ‘god’ is one).
If someone says something is independent of Allah, then he is doing kufr/shirk in and of itself anyway (without having to call on it besides Allah). Self-independent is an attribute of Allah. Just like if someone says something is all-knowledgeable or all-hearing besides Allah he is doing kufr/shirk by this statement itself, someone saying something is independent of Allah is similarly kufr/shirk by itself.
Now, to say “it (du’a to other than Allah in the religious context) is shirk only when the caller believes the doer is independent of Allah” is just as silly as saying “it is shirk only when the caller believes the doer is all-knowledgeable/all-hearing apart from Allah or only when the caller also adds this and that attribute of Allah in the belief”. Praying to (not asking your neighbour for salt or ordering a Pizza; some of the fallacious analogies of the Quburis) anything or anyone for a transcendental benefit (rain, fortune, success, children, solution to life crises, etc.) besides Allah [i.e, du’a al-‘Ibadah which is a form of worship] is shirk in and of itself without the contingency on independence from Allah [because it is a right of worship belonging to Allah alone]. And, there is no such contingency condition (of independence from Allah) in the Qur’an in terms of invocation/prayer made to others besides Allah, in order for it to be shirk.
Those who invoke other than Allah in du’a (worship) often give deity-like powers to the entity besides Allah (e.g. that the entity is aware of the situation of everyone everywhere, can hear everyone everywhere all at the same time like Allah) in order for their belief to work.
Thus, together, making them de facto deities (despite refusing to agree; like Christians not admitting that they are de facto tri-theists, not monotheists as they claim), and thus those who call upon other than Allah are directly involving others in this essential worship (i.e. invocation/prayer) reserved for Allah alone.
Encyclopedia Britannica says that “prayer/invocation/supplication” to the supernatural is a religious universal common – i.e. every religion, every society, every human on earth knows what it means “to pray” for transcendental benefit or harm to a supernatural being. Different religions pray to different types of beings (gods, spirits, animistic entities, saints). And, Allah addresses all of humanity (who already know from their universal socio-religious common what praying/invoking in the religious sense means), to direct all forms of praying/invoking/supplicating to Allah alone and not to anyone or anything else at all weather in the form of (false) gods, godesses, demi-gods, saints, angels, spirits, mythical creatures, pirs, shaykhs, imams, etc.
“But we don’t have the intention to worship”
Well, of course, you do have the intention to worship. Do you have the intention to invoke when you invoke others besides Allah? Of course, you do. Well, guess what? Invocation is worship.
al-Nu’man ibn Bashir reported: The Prophet (ﷺ) said:
الدُّعَاءُ هُوَ الْعِبَادَةُ
“Supplication is the essence of worship.”
Then, the Prophet (ﷺ) recited the verse:
وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
Your Lord says: Call upon Me and I will answer you. Verily, those who disdain My worship will enter Hell in humiliation. (40:60)
Source: Sunan al-Tirmidhi 3247, Grade: Sahih
In a similar narration it states:
الدُّعَاءُ مُخُّ الْعِبَادَةِ
“Supplication (du’a) is the essence of worship.”
Source: Sunan al-Tirmidhi 3371, Grade: Hasan li ghayrihi (fair due to external evidence) according to Al-Arna’ut
Quburis suit their own brainwashed subjective definition of what constitutes worship and then they use that in their argument to say they don’t have the intention for it – what a ridiculous fallacy! The moment you intend to religiously-ritually invoke other than Allah (e.g. for help in relief of a life calamity, for provision, for children, for madad in troubles – i.e. making du’a to other than Allah not praying to Allah to bless the Prophet, have mercy on a beloved deceased family member, etc.), you have automatically intended to worship (because invocation is worship) and have deified the one who is invoked. This is a brutal fact.
It is truly strange and bizarre, almost sinister, how the grave worshippers are obsessed with the invocation of other than Allah, it’s like they want to create a new Church, the Pir Church may be where they can invoke certain saints/walis for certain tasks. Well, they have already done this, they even have alpha saints (Jilani for the Sufis and Ali for the Rawafid) and a whole set of saints whom the Rafidi-Sufi Church has bestowed Shirki titles such as the following:
- ‘Gaus-e-A’zam’ (the greatest deliverer from adversity. Used for the Persian-Arab Shaykh Abdul-Qadir Jilani)
- ‘Mushkil Kusha (used for Ali ibn Abi Talib by Rawafid and Sufis alike)’ (remover of all difficulties/alleviator of hardship)
- ‘Hajat Rawa/Qadhi al-Hajat’ (fulfiller of needs. Used for numerous Sufi saints and Shia Imams)
- ‘Ganj Bakhsh’ (bestower of riches), etc., etc.