A short tazkirah on friends

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

The tazkirah for our Qur’an session on Monday was nothing more ordinary than about choosing your friends. I’m sure all of us have heard it at a lecture or from your own ilm circles but the sister who shared it delved into this topic further. Yes, we choose people whom we define as ‘good’ in our lives, or those whom share the same passion as you do. Perhaps even, those whom we have known for years are those we consider our close friends (the number of years are important yes?). But the question is – do they make you happy?

The author who wrote the article which the sister quoted from, said your friend is not necessarily one whom you have known for a long time, or have the same interests. Instead, he/she is someone whom you rush at every possibility to have lunch dates with; or that thinking of them brings you peace in your heart and a smile on your face.

You could have met them just once or a short amount of time, but it is how they make you feel that is important. You may have known some of your friends for a many years but by being around them, you ‘absorb’ the negativity they radiate which you might not be aware of. For example, if you find that you are around someone who is constantly complaining about the most trivial issues, this trait itself might influence you to behave the same. This is just like the saying, “Birds of the same feather flock together”. A more apt example is  the hadeeth:

On the authority of Abu Musa al-Ash’ari (radiAllahu anhu), the Prophet (salAllahu alayhi wasalam) said:

“The likeness of a righteous friend and an evil friend, is the likeness of a (musk) perfume seller and a blacksmith. As for the perfume seller, he may either bestow something on you, or you may purchase something from him, or you may benefit from his sweet smell. And as for the blacksmith, he may either burn your clothes, or you may be exposed to his awful smell.”
[Bukhari and Muslim]

The author then invited 10 friends whom she feels has a positive effect in her life and made her happy, to her house to watch a movie together. Some of them were surprised when they were invited because of the short amount of time they had known each other. The author then explained her reasons why and said she wanted to keep them in her life and hopefully be able to see them more often.

She has also listed friends whom she thought knew her well since they had known her for a longer duration but they hurt her despite knowing the things she likes and dislikes etc. With this group of people, she would lessen her time spent with them but also advised not to cut them off from your life.

I think it is important that we identify the friends whom we want to spend most of our time with. It’s true that everyone has their flaws but if they were to constantly negatively affect you, then are they really worth (most of) your time? I’ve met sisters who are so positive about almost everything, whether it is good or bad, and this has influenced me to have the same outlook of life. On the other hand, there are some who only see the negative and inadvertently, we take the trait in and implement it in our lives.

Insha’Allah something we can think about.

Imaam al-Bukhaaree rahimahu-Allaahu reported in his Saheeh that Aaishah radi Allaahu Anha said: “I heard the Prophet sallAllaahu Alayhi wa sallam saying: ‘Souls are like conscripted soldiers; those whom they recognize, they get along with, and those whom they do not recognize, they will not get along with.” 

*I’ve added some of my own thoughts and views on top of the article

Advertisements

Depending on God

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

Depending on God written by Yasmin Mogahed

I chanced upon this article whilst browsing Facebook yesterday. It’s a bit lengthy but a beneficial one insha’Allah.

I felt like as though this article was meant for me to read and reflect upon. Ever since I came back, there was this spiritual void which dwelled inside. Irritated, and especially agitated, I did not know how to fill this void. I had spent days crying and was at my lowest end. Worse, I had even started the ‘mourning’ period a month before I was back.

Two weeks ago, I had packed all of my things and came back to my country permanently. Most people would be excited to return to the familiar faces and place. I was, however, half hearted to be back as I had spent so many years abroad that I felt like a foreigner in my own home.

I had wondered why this emptiness within persists but I understand now that it had been due to my strong attachments to the Dunya. Material goods, places, status and even people are part of the Dunya that Sr Yasmin had discussed in her other lecture called “Overcoming sadness and depression”. She described the creation of Allah as being beautiful from far away but when you become too close to it, it hurts you. She used the analogy of the sun being beautiful from far but burns you when it gets too close. Another analogy is the clouds as being beautiful but disappears when you get into it just like a mirage. How profound!

My attachments had mainly been the people I was closest to. Being away from family, friends were the substitute. I had close relationships with the older sisters who treated me like their own daughter and little sister. Most of my time had been spent with them – from school or at the office to sleepovers and meals together – they were always around 24/7. I was especially close to a sister there and I was crushed when it was time to leave. Reality started to creep in later as there is little or no possibility of seeing each other again . How do you reconcile with that when my life had revolved a lot around her? Returning home felt like I was leaving a huge part of me behind and that was the hardest to come to terms with. People have said  ‘you’re born in Sgp, you’ll get used to it’; ‘shouldn’t be that difficult to adapt’. But until they walk a mile in my shoes, they will never be able to fathom what I was and still going through.

I realised that our dependence should be on Allah aza wa jal alone. Anything or anyone who has a big place in our heart , chances are we will get hurt in the future when they leave us. They will leave us eventually either due to worldly affairs or death. What happens when they leave? How do we cope then with loss if we are too dependent on them?

Sr. Yasmin said that “When you take your relationship and try to depend on them (or get too close), and try to put somebody at a place where only Allah SWT can be -either in your love, dependency, that will be your source of pain. It will torment you, it will hurt you and let you down. “

Subhan’Allah.. If you find that there is something of this Dunya that you depend on or as a source of happiness in your life, then trust that a day will come where you will get hurt. Humans are social creatures and we cannot deny the need to  interact constantly and love but the only one who should have a big place in our hearts should be no other than Him alone.

Allah knows best our affairs!

Jumaah #13

(Taken from Al-Jumaah Magazine Vol 21, pp. 33-34)

Check your conduct against the Qur’an

  • When facing insult at the hands of the ignorant, say peae and forgive
Those who spend [in Allah’s Cause – deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers). [3:134]
And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. [25:63]
  • When walking, walk in humility and peace
And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. [25:63]
And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster. [ 13:18]
  • When looking, control your gaze, and guard your chastity
Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do. [24:30]
  • When with your parents,  be kind, and lower “wings of humility” before them
And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. [17:23]
  • When thinking and reflecting, think of Allah’s creation
Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): “Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire. [3:190-1]
  • When judging, evaluating, making tough decisions, be just and give each other their due
Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. [4:58]
  • When listening to the Qur’an, or when Allah is mentioned, check your heart
The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); [8:2]
Say (O Muhammad SAW to them): “Believe in it (the Quran) or do not believe (in it). Verily! Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: “Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down on their faces weeping and it adds to their humility. [17:107-109]
  • When faced with grief and difficulty, look only to Allah’s mercy and be sure of it
And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).  And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things. [65:2-3]
  • When having fun, never put down any one
O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.) [49:11]
  • When dealing with your enemies or those who hurt you, still be just
O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do. [5:8]

Jumaah #11

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

Etiquette of Giving Advise

Explanation of the Hadith

On the authority of Abu Sa’id al-Khudri, who said: I heard the Messenger of Allah (peace and blessings be upon him) say:

“When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith.” [Muslim]

Background

The essence of the Islamic Dawah is enjoining the good and forbidding the evil, since whenever a person conveys the Message, he is enjoining good and forbidding evil.

Therefore, it is a mistake to consider these two as separate matters, since they are actually performed concurrently and are synonymous.

The main objective in fulfilling this obligation is to attain and maximize benefits, and to eliminate or minimize harm.

Qualities possessed by a Caller who enjoins the good and forbids the evil

Ikhlas (Sincerity) – since enjoining the good and forbidding the evil becomes an action pleasing to Allah and accepted by Him only if it is done with sincerity for Him.

‘Ilm (Knowledge) – as Allah commands:

“Say: This is my path, I do call to Allah upon clear knowledge.” [Noble Quran 12:108]

This is an important condition since the Caller must know what matters are good, so he enjoins it, and what matters are evil, so he forbids it. In Ibn Taymiyah’s al-Amar it is stated that it is necessary to possess the knowledge of good and evil and of the difference between them, and it is necessary to know the situation of the person being commanded or forbidden.

Hikmah (Wisdom) which means saying or doing the right thing in the right way at the right time to the right person, as prescribed by Allah in His statement:

 ”Call to the way of your Lord with wisdom and beautiful admonition.” [Noble Quran 16:125]

Ibn Taymiyah wrote: Enjoin the good in a good way and do not forbid the evil in an evil way.

Hilm (Forbearance) and Rifq (Gentleness) – especially in the face of opposition from the people. As Allah said to His Messenger (peace and blessings be upon him):

 ”And by the Mercy of Allah you were able to deal gently with them. If you had been severe and harsh-hearted, they would have broken away from you. [Noble Quran 3:159]

The Prophet (peace and blessings be upon him) also said: Indeed gentleness does not enter into anything except it beautifies it, nor is it removed from anything except that it makes it ugly [Reported by Imam Muslim].

Sabr (Patience) – since the people whom the Caller opposes in enjoining good and forbidding evil, may be stubborn to his call and may even try to harm him.

Ibn Taymiyah says in al-Istiqamah, concerning the call to the good and away from the evil: Knowledge must precede it, gentleness must accompany it and patience must follow it. Sheikh al-Humaid, the teacher of Sheikh Ibn Baz, said, in an explanation of Surah al-’Asr that Allah makes an oath that mankind will be in a state of deficiency, except with four conditions, which are:

– Iman, – Good actions, – Encouraging each other to the truth which means enjoining the good and forbidding the evil, and – Encouraging each other to patience, which is required after enjoining good and forbidding evil. Furthermore each person will have a level of deficiency in accordance with the level of lack of any of these four.

Tawadu’ (Humility) – since the people will not heed if the Caller is arrogant or he seeks to put himself above others.

Qudwah (Good example) – for the Caller himself becomes a model to the people to whom he calls, doing those things which he enjoins and leaving those things which he forbids. Allah says:

 ”O you who believe! Why do you say that which you do not do. It is a most hateful thing to Allah that you say that which you do not do. [Noble Quran 6:2-3]

Husnul-Istima’ (Good listening) – which is that the Caller is attentive to the needs and feelings and also the complaints of the people whom he calls.

Shaja’ah (Courage) – which does not refer to strength of the body; rather it is the strength of the heart, together with knowledge – this differentiates between true courage and mere recklessness.

Karam (Generosity).

Lessons

Scholars say that before using the hand, we should start with advice, warning the people of the consequence of evil and encouraging and motivating them to good actions. When this method has been fully utilized and there is no change in the people, only then is it permissible to use the hand.

Imam ash-Shatibi says that the Caller must predict the consequences of what he says or do, whether by hand or by tongue.

If it is very likely that, as a result of attempting to change the evil, the Caller himself or another person will be harmed, then changing the situation is no longer obligatory upon him. Here harm does not refer to insults or curses, but to physical injury such as being beaten or killed. Harm can also mean that a bad reputation is spread concerning the Caller. Ibn Qudamah also includes financial loss, whether immediate or later, to such an amount which the Caller cannot afford.

People differ in their ability to change things; in general, when someone is higher in his rank or authority, then there is more responsibility on him to remove the evil.

Principles of Inkarul-Munkar (Forbidding what is evil)

1. Prioritize the evil, thus beginning with the higher priority before the lower.

2. Tadarruj (Being gradual). Note the gradual method by which Allah made the drinking of wine forbidden: Firstly, by saying that there were benefits in it and harm in it but the harm outweighed the benefits; secondly, by forbidding the people to approach the prayer in a drunken state; and finally, by an outright prohibition. This step-by-step method does not imply that wine was not forbidden in the early stages, but it is a methodology from which we can benefit.

3. Do not look for people’s faults. Qadi Abu Ya’la has noted an exception to this principle, which occurs when there are clues or information that an evil is taking place or is about to take place. Thus one may be able to prevent an evil, such as a murder or rape, from taking place by following up on information.

4. Establish that the evil is indeed taking place.

5. Choose a suitable time to forbid the evil.

– The Caller should not delay until the evil has finished.

– The Caller should exploit situations in which the people are more likely to respond to his call, for example when Yusuf (peace and blessings be upon him), spoke to his companions in the prison about Tawhid (the oneness of Allah) when they had been troubled by their dreams. Ibn Mas’ud said concerning this:

 ”Verily the heart has moments of yearning and responsiveness. And moments of indifference and turning away. So snatch it at the time of yearning and response And leave it at the time of indifference and turning away.”

6. Speak in private, as Imam ash-Shafi wrote:

 ”Come to me with your advice when I am alone. And do not advise me in the crowd because advice amongst the people is a scolding. And I do not like to hear it aloud. Then if you disobey me and do not heed my words. Do not feel sad when you are not followed.”

7. Do not instigate or provoke the people, but use a good argument, as Allah says:

 ”Call to the way of your Lord with wisdom and beautiful admonition, and argue with them with ways that are best.” [Noble Quran 16:125]

Imam Ghazali wrote: Don’t convey the truth in a challenging manner.

8. Show forgiveness and kindness towards the people, and not to be affected by worry or anger in case the people show a negative response to the advice.

9. If a difference of opinion arose as a result of Ijtihad, then the Caller who holds one opinion should not forbid the other opinion.

10. Weighing the principles of benefits and harms, as Ibn Taymiyah wrote in al-Amar: If enjoining the good and forbidding the evil would result in a greater evil, then it is Haram to do it. Enjoining the good should not lead to a better deed being left out and forbidding the evil should not lead to a greater evil taking place.

Ibn Rajab states that in enjoining the good and discouraging the evil the conductor is motivated by different reasons:

– It could be by hope in Allah’s great reward for doing it.

– It could be by fearing Allah’s punishment for renouncing this obligation.

– It could be by getting annoyed by seeing violations to what Allah has prescribed.

– It could be due to being faithful to the community members who indulge in evil and by being kind and merciful to them by making the effort to save them from being subject to Allah’s anger, displeasure and punishment in this life and in the Hereafter.

– It could be by glorifying Allah and Loving Him much, for He deserves to be obeyed, remembered, and thanked.

Observing the last two motives alone can make burden of conducting this obligation a light, favorable one and will empower the conductor with enough potential belittle any difficulty or hardship he may encounter thereof.

Conclusion

The last portion of the Hadith clearly states that the least a Muslim can do in the case of witnessing an evil act is to change it by his/her heart. This means that he/she should dislike the evil he/she comes across. This is an action of the heart, such as saying: “O Allah, there is nothing that I can do to change this bad situation that You dislike and disapprove except that I hate it to take place. I do not agree to it. O Allah forgive me, guide me and save my heart to be influenced by it.”

Unless this action of the heart is practiced, the heart of the believer who witnesses that evil will be subject to be influenced by that evil. A dark spot will be placed in that heart (as stated in another Hadith related by al-Bukhari).

With the repetition of such negative attitudes, the heart will be subject to more dark spots placed in it until it is concealed and no longer appreciates what is good and no longer dislikes what is bad or evil. This means that the Muslim who does not practice the lowest level of forbidding the evil, will be subject to turn into being an evil doer him/herself.

Law Kan Baynana

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

The Prophet Muhammad (peace be upon him) said: "Charity is prescribed for each descendant of Adam every day the sun rises." He was then asked: "From what do we give charity every day?" The Prophet answered: "The doors of goodness are many...removing harm from the road.." - Fiqh-us-Sunnah, Volume 3, Number 98

In this television show, a secret camera was hid in the supermarket to capture those who would 'remove harm from the roads'. This sister was later interviewed to have been amongst those who picked up food from the floor which would otherwise been an obstruction to others.

The brother who interviewed asked her if she is fated to meet Prophet sallallahu alayhi salam, what would she say to him.

She paused for a second and then teared up.

She replied saying that she would want him to take her far away from this Dunya.

Subhan Allah, what would you say/ask to Prophet sallallahu alayhi salam if he is here with us today?

If I could just ask him one question, it would definitely be whether he considers me to be part of his Ummah.  It would be my greatest desire to be recognized by him to be part of his Ummah, and be of those who have struggled hard implementing Qur’an and Sunnah into their lives. Striving to be upon the Qur’an and Sunnah is a challenge especially in this time and age, but our love for him transcends all barriers and obstacles placed in front of us. I would rather stand out from everyone else and be a ‘stranger’ emulating his characteristics and adhering to his Sunnahs, than assimilating with the rest of the world. Insha Allah!

Not sure if any of you has seen this poem. Insha Allah, we can use this to muhasabah ourselves.

I wonder..
If Prophet Muhammad sallallahu alayhi salam visited you
Just for a day or two,
If he came unexpectedly,
I wonder what you would do?
Oh I know you would give your nicest room,
To such an honored guest,
And you would serve him your very best.

You would be the very best,
Cause you’re glad to have him there,
That serving him in your home
Would be a joy without compare.

But…when you see him coming,
Would you meet him at the door
With your arms outstretched in welcome,
To your visitor?

Or…would you have to change your clothes
before you let him in?
Or hide some magazines and put
The Quran where they had been?

Would you still watch those movies,
Or your T.V. set?
Or would you switch it off,
Before he gets upset.

Would you turn off the radio,
And hope he had not heard?
And wish that you did not utter
your last loud hasty word?

Would you hide your worldly music,
And instead take out Hadith books?
Could you let him walk right in,
Or would you rush about?

And I wonder…if the Prophet (saw) spent, a day or two with you,
Would you go on doing the things you always do?
Would you go right on and say the things You always say?
Would life for you continue
As it does from day to day?

Would your family conversations,
Keep up their usual pace?
And would you find it hard each meal,
To say a table grace?

Would you keep up each and every prayer?
Without putting on a frown?
And would you always jump up early,
For Fajr at dawn?

Would you sing the songs you always sing?
And read the book you read?
And let him know the things on which,
Your mind and spirit feed?

Would you take the Prophet with you,
Everywhere you plan to go?
Or, would you maybe change your plans,
Just for a day or so?

Would you be glad to have him meet,
Your very closest friends?
Or, would you hope they stay away,
Until his visit ends?

Would you be glad to have him stay,
Forever on and on?
Or would you sigh with great relief,
When he at last was gone?

Qadaa & Qadar

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

Naught of disaster befalleth in the earth or in yourselves but it is in a Book before we bring it into being – Lo! that is easy for Allah – [57:22]

“The pen has been raised and the pages are dried.” The matter is determined, the pre-decrees have been written, nothing shall ever happen to us except what Allah – the Mighty and Sublime – has ordained it for us. What has reached you was not to miss you and what missed you was not to reach you.

If this creed takes root in you and is established in your heart, the worn-out becomes a bonus, the trial a gift, every incident an award; and “If Allah desires good for one, He tries him” becomes a medal. So, no worry will afflict you from a sickness, child’s death or wealth-related loss, or home burning, for the Maker – the most High – has pre-destined and the decree has reached. So is the choise; and the prime choice belongs to Allah – the Mighty and Exalted. The reward is established and thesin is atoned for.

Salutations to the people of trials for their patience and pleasure with the One Who takes and gives, the ONE WHO withholds and showers (blessings);

He will not be questioned as to that which He doeth, but they will be questioned. [22:23]

Neither will your afflictions subside nor your disquietness nor the whisperings in your heart unti lyou believe the Qadaa and Qadar. The pen is dried regarding what you will meet; so, do not destroy yourself grieving over them. Do not think that it is from your capability that the wall was kept from falling, the water prevented from spilling, the wind forestalled from blowing, and the glass prevented from breaking. This is not right at all. Despite you and I, the decree will come to pass, the pre-destined will be executed and the written must occur:

Then whosoever will, let him believe, and whosoever will, let him disbelieve.[Suraah al-Kahf:29]

Accept the Qadar before you are encircled with the soldiers of resentment, nagging and lamentation. Acknowledge the Qadaa before you become swallowed up by regret from different angles.

So, be rest assured when you follow the means (to achieve anything), and you have done all in your power and then, what you had dreaded occurred. For this is what should have occurred. Do not say: ‘If I had done such-and-such, such-and-such would have occurred’ but say: ‘(This is) Allah’s decree and He does what He Will.’

[Transcribed from the book  “30 Ways to Attain Happiness” by Muhammad bin Abdillah Ash-Shaayi’]

Jumaah #9

Assalam alaikoum wa Rahmatullaah wa Barakaatuh,

The tale of the Cave

This story is taken from Sahih Al-Bukhari, 4/3465:

Narrated Ibn Umar radiallahu anhu: Allah’s Messenger sallallahu alayhi salaam said,

“Once three persons (from the pervious nations) were travelling , and suddenly it started raining and they took shelter in a cave. The entrance of the cave got closed (suddenly by the falling of a huge rock) while they were inside. They said to each other, ‘O You! Nothing can save you except the truth, so each of you should ask Allah’s Help by referring to such a deed as he thinks he did sincerely (i.e., just for gaining Allah’s Pleasure).’

So one of them said, ‘O Allah! You know that I had a labourer who worked for me for one Faraq (i.e. three Sa’) of rice, but he departed, leaving it (i.e. his wages). I sowed that Faraq of rice and with its yield I bought cows (for him). Later on when he came to me asking for his wages, I said (to him): Go to those cows and drive them away. He said to me: But you have to pay me only a Faraq of rice. I said to him: Go to those cows and take them, for they are the product of that Faraq (of rice). So he drove them. O Allah! If You consider that I did that for fear of You, then please remove the rock.’

The rock shifted a bit from the mouth of the cave.

The second one said, ‘O Allah! You know that I had old parents whom I used to provide with the milk of my sheep every night. One night I was delayed and when I came, they had slept, while my wife and children were crying with hunger. I used not to let them (i.e. family) drink, unless my parents had drunk first. So I disliked to wake them up and also disliked that they should sleep without drinking it, I kept on waiting (for them to wake) till it dawned. O Allah! If You consider that I did that for fear of You, then please remove the rock.’

So the rock shifted and they could se the sky through it.

The third one said, ‘O Allah! You know that I had a cousin (i.e. paterna uncle’s daughter) who was most beloved to me and I sought to seduce her, but she refused, unless I paid her one hundred Dinars (i.e. gold pieces). So I collected the amount and brought it to her, and she allowed me to sleep with her. But when I sat between her legs, she said: Be Afraid of Allah, and do not deflower me but legally. I got up and left the hundred Dinars (for her). O Allah! If You consider that I did that for fear of You then please remove the rock.’

So Allah released them (removed the rock) and they came out (of the cave).”

This Hadeeth indicates that one can only ask Allah for help directly or through his performed good deeds. But to ask Allah through dead or prophets, saints, spirits, holy men, angels is absolutely forbidden in Islam and it is a kind of Polytheism.