In the Name of Allaah, the Most Gracious, the Ever Merciful…
This is an answer given by Shaykh Saalih Aal ash-Shaykh to the issue of requesting the supplication of the deceased. The shaykh was asked (during his explanation of al-‘Aqeedah at-Tahaawiyyah, in the printed version: 2/1029, Dar al-Mawaddah, Egypt):
من سأل النبي صلى الله عليه وسلم أن يدعو له وأن يطلب له المغفرة من الله بعد موته، هل هذا شرك؟
The one who asks the Prophet (may Allaah raise his rank and grant him peace) to supplicate for him and to ask for his forgiveness from Allaah after his (the Prophet’s) death, is this shirk (an act of polytheism)?
The shaykh’s answer:
نعم، هو شرك أكبر لأن النبي صلى الله عليه وسلم لا يُدعى بعد موته، فطلب الدعاء من الميت، وطلب الدعاء بالإغاثة أو الاستسقاء؛ يعني أن يدعو الله أن يغيث، أو أن يدعو الله أن يغفر، أن يدعو الله أن يعطي ونحو ذلك، هذا كله داخل في لفظ الدعاء والله – عز وجل – قال {وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا} [الجن:18].
Yes, it is major shirk because the Prophet (may Allaah raise his rank and grant him peace) is not to be called upon after his death. Requesting supplication from the dead (for them to) request rescue and sending of rain, meaning, that he (the deceased) supplicates to Allaah that He grants relief or he supplicates to Allaah to forgive (the person making the request), that he supplicates to Allaah to give (to that person) and what is like this, all of it is included in the meaning of the word “du’aa” (supplication), and Allaah, the Mighty and Majestic said, “And the mosques are for Allaah, so do not invoke anyone alongside Allaah” [72:18].
والذي يقول إنّ هذه الصورة وهي طلب الدعاء تخرج عن الطلب الذي به يكون الشرك شركًا فإنه ينقض أصل التوحيد كله في هذا الباب، فكل أنواع الطلب؛ طلب الدعاء يعني طلب الدعاء من الميت، طلب المغفرة من الميت، أو طلب الدعاء من الميت أن يدعو الله أن يغفر، أو طلب الإغاثة من الميت أو طلب الإعانة أو نحو ذلك كلها باب واحد هي طلب، والطلب دعاء فداخلة في قوله تعالى {وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ} [المؤمنون:117] ، وفي قوله {وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا} ، وفي قوله {وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ} [فاطر:13] ، ونحو ذلك من الآيات.
And the one who says that this form, which is to request the supplication (of the deceased) is excluded from that (type of) request which is actually shirk, then he has demolished the entire foundation of towheed in this particular topic.
For all types of request (talab), requesting supplication, meaning requesting supplication from the dead or requesting aid and what is like that, all of it is included within the same subject area, which is (making a) request (talab), and requesting is supplicating (du’aa’), so it is included within His, the Most High’s Saying, “And whoever invokes besides Allah, any other ilah (god) of whom he has no proof then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.” [23:117].
It is also included within His Saying, “And the mosques are for Allaah, so do not invoke anyone alongside Allaah” [72:18], and in His saying, “And those, whom you invoke or call upon instead of Him, own not even the thin membrane over the date-stone” [35:13] and other similar Verses.
فالتفريق مضاد للدليل، ومن فهم من كلام بعض أئمتنا التفريق أو أن هذا طلب الدعاء من الميت أنه بدعة لا يعني أنه ليس بشرك بل هو بدعة شركية, يعني ما كان أهل الجاهلية يفعلونه، وإنما كانوا يتقربون ليدعوا لهم، لكن أن يُطْلَبَ من الميت الدعاء هذا بدعة ما كانت أصلًا موجودة لا عند الجاهليين ولا عند المسلمين فحدثت فهي بدعة ولاشك، ولكنها بدعة شركية كفرية وهي معنى الشفاعة، إيش معنى الشفاعة التي من طلبها من غير الله فقد أشرك؟ الشفاعة طلب الدعاء، طلب الدعاء من الميت هو الشفاعة.
Hence, making such a distinction clashes with the evidence. Whoever understood from some of the speech of our scholars (this) distinction or that this requesting of supplication from the dead is a bid’ah (innovation), this does not mean it is not (at the same time) shirk. In fact it is an innovated (form) of shirk, with the meaning that the people of Jaahiliyyah did not used to perform this (particular type of shirk). They used to seek nearness to (their deities) so they in turn would supplicate for them.
However, that the dead are requested to supplicate, this is a bid’ah, since it was not present originally, neither with the people of Jaahiliyyah, nor with the Muslims, then it occurred, and so it is an innovation no doubt (from this angle). However it is an innovation of shirk and kufr. And this is the (very) meaning of shafaa’ah (intercession). What is the meaning of intercession, that (intercession) which if a person seeks from other than Allaah he becomes a polytheist? intercession (means) to request supplication, requesting supplication from the dead, this is (the meaning) of intercession.
Translated by: Abu Iyaad Amjad Rafiq (may Allaah reward him well)
Republished from TawhidFirst.com with permission (with a few minor formatting alterations).
[link to deviant website removed]
I’m now totally confused.
Nobody would expect you to be other than confused visiting a website like that one, Shah! I strongly urge you to listen to the clarity of the correct Islamic beliefs about tawassul and intercession by carefully studying the beautiful, evidence-laden book, Kashf ash-Shubuhaat. It is a book that can help a common Muslim reject the arguments of even scholars of falsehood. Here is a nice page of resources, including a 10-part explanation of the book in clear English:
http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1678-explanation-of-kashf-ash-shubuhaat-class-audio
May Allaah grant you success!
Jazakallaahu khayran ustaadh for such beneficial audios on the great topic of tawheed,
as a point of clarification you had told in the first audio that anyone who call on besides Allaah we can address him/her by telling O mushrik! so can we make takfir of a grave worshiper who apparently claim to be muslim and proclaims La illaaha illallaah apparently without knowing its meaning or the ulema can do that and we have to consider them as muslims from their outward proclamation and their that very act as an act of shirk and kufr?
assalamu aleykum i know it doesnt belong to the topic, but i really need answer to this question:
Does Allah accept the dua of non muslims?
Wa ‘alaykas-salaam. Likely. See Quran 8:33 and 25:77. Its not absolutely clear, but it is likely, based on some explanations offered by the scholars for these Verses, and Allaah knows best.
As a Christian boy, I had called upon my Lord on only a few select occasions, with dedication, looking up to the sky, not thinking of a man (like Jesus), but addressing my Creator alone, not really knowing who He was. On one occasion specifically, I was shocked at a very amazing and highly unlikely thing happening, which was precisely what I had asked for. I felt sure as a child that my God (whoever He was) had answered my prayer. That event actually led me to investigate religions in my teenage years, which eventually led me to Islaam.
Actually, the hadeeth in al-Bukhaaree and Muslim which warns us of injustice: (( اتقوا دعوة المظلوم فإنه ليس دونها حجاب )) [“Be warned of the prayer of an oppressed person, as there is no barrier between it (and Allaah)”], actually comes with an additional wording in the Musnad of Imaam Ahmad, which should be scrutinized very heavily before accepting: (( اتقوا دعوة المظلوم وإن كان كافرا، فإنه ليس دونها حجاب )), [“even if he was a kaafir”].
If this is authentic, then it is textual evidence to support a clear “YES” answer to your question. Even if it is not authentic, and I believe it is very possible that it is mudraj (added as an explanation and mistakenly assumed to be part of the hadeeth by some of the narrators), it shows that the early narrators of the hadeeth understood that, which still provides some support for the issue, and Allaah knows best. See as-Silsilah as-Saheehah #767.
As salamu alaikum.
Is it permissible to make this type of dua: O Allah! Make me be one of the people who earn the intercession of the Prophet salla Allahu alaihi wa Salam on the day of Resurrection.
Is this type of dua permissible?
Wa ‘alaykas-salaamu wa rahmatullaah. A beautiful dua! This is the supplication of a person of towheed, calling upon Allaah alone, seeking intercession from the ONLY ONE who grants intercession to anyone on the Day of Judgment. We ask Him Alone to grant us the intercession of His Prophet (صلى الله عليه وسلم). And Allaah knows best.
Assalaamu ‘Alaikum brother Moosaa,
Some from the Shee’ah and Sufis say that if making Du’aa` to the dead is Shirk, then so is calling upon a mechanic via phone. Is there any evidence from the revelation that distinguishes between these two types of “calling upon.”
Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. I don’t have a clue what person of intellect would say polytheism is similar to calling a mechanic. Read Quran 46:5-6
They try to justify their act of calling upon the dead by saying “calling upon the dead is permissible because calling upon a mechanic (via phone) is also permissible (and therefore not Shirk).”
After they are warned that “Calling upon the dead is worshipping the dead,” they try to argue that:
“No it’s not worship since calling upon your friend is also not worship. So calling upon the dead is also not worship.”
The mechanic can answer your call and assist you with his knowledge and expertise, in shaa’ Allaah. So how would that aayah (I quoted) apply to a mechanic as it applies to those who call upon the dead?!
Assalaamu ‘Alaykum Warahmatullahi Wabarakatuh My dear Brother and Teacher Moosaa,
I am a bit confused as to how this relates to major and minor shirk.
If you go to the grave of a pious person and ask for them through their piety to make dua for you to Allah and the key part is believing that Allah is the one who can assist however this dead person is the means… this this is minor shirk. Minor Shirk does not expel someone from islam however they will be punished if they do not repent. Is this correct?
If you could please solve my confusion in regards to Major and Minor shirk that would be great.
JazakaAllahu Khayran [comment abridged by admin]
Wa ‘alayk as-salaamu wa rahmatullaahi wa barakaatuh. Calling upon the dead for their intercession (assistance) with Allaah, not asking them for anything from themselves, but rather just to gain nearness to Allaah alone, this is the MAJOR SHIRK of the polytheists who the Messenger (may Allaah raise his rank and grant him peace) called to Islam and engaged in battle because of this SHIRK.
Allaah has described their MAJOR SHIRK:
وَيَقُولُونَ هؤُلاءِ شُفَعاؤُنا عِنْدَ اللَّهِ
“They would say: These are (but) our intercessors with Allaah…” [10:18]
وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى
“And those who took allies other than Him (Allaah), (saying): We only worship them to draw near to Allaah…” [39:3]
Please take the time to read the book, Kashf ash-Shubuhaat, which should dispel this grave misconception quite profoundly in shaa’ Allaah. Here are four helpful lessons from the book, a reading & study of the book in English to assist you: http://www.spreaker.com/show/kashf-ash-shubuhaat (remaining parts will be completely uploaded soon, in shaa’ Allaah)
May Allaah bless you for your question and increase you in good!
Allahumma Ameen and may he bless you and increase you in good as well. JazakaAllahu Khayran for the prompt and very clear reply Ustaadth and Brother Moosa.
I have not been through this book before and I shall take time out to read, study and listen to your lessons on the book Insha’Allah. Alhamdulilah for this answer as I need to retract something I stated about this a few days ago with a brother.
PS. I believe I misunderstood this with swearing to other than Allah is this what can be categorised into major and minor shirk?
SubhaanAllaah! May Allaah bless you dear brother. Isn’t this the exact claim of some of the Christians? That they only worship Eesa (Jesus) – عليه السلام – as a means to closeness to Allah? Allaahul-musta’aan.
May Allaah grant us clarity in our Deen and keep us firm.
Assalaamu’alaykum
Ustaadh I wanted to point out something to you regarding audio number 15 of the “3 fundamental principles” series on the spreaker channel of al masjid al awwal.
You mentioned that its inappropriate in this lesson to say “seeking refuge in Allaah” Rather it is correct to say “seeking refuge with Allaah” instead. However, check 33:20 onwards..You mentioned, “seeking refuge in the Honor of Allaah and HIs capabilities.”
Does this mean that whilst seeking refuge with Allaah’s attributes, we can use the word “in” and whilst speaking about Allaah Himself, we should not use “in” and only use “with”?
Or was the use of the word “in” a mistake on your part?
Wa ‘alayk as-salaamu wa rahmatullaah. I believe that refuge “with” Allaah is better than “in” Allaah, and recently I found that my respected brother, Ustadh Maalik Abul-Hasan (may Allaah preserve and protect him), does not agree with me on this point. He views that “in” is better. Perhaps his opinion is better with Allaah and more deserving to be followed, and Allaah knows best.
And specifically regarding your question: I believe I would have intended to use “with the Honor of Allaah” in the class you were referring to, and Allaah knows best.
Assalaamu Alayk Warahmatullahi Wabarakatuh My dear Brother and Teacher Moosaa,
I hear the following terms used: Major Shirk and Minor Shirk as well as hearing these terms also used:Major Kufr and Minor Kufr.
I was wondering are they interconnected such that Major shirk is Major Kufr and Minor Shirk is Minor Kufr and that is all the terms are used for.
Or is there a deeper meaning for their usages wherein there is a different usage for them and all 4 are separate?
BarakaAllahu Feek
Wa ‘alaykum as-salaamu wa rahmatullaahi wa barakaatuh. Let’s get a quick easy definition for each of the terms:
Major shirk: What has been named “shirk” in the texts of revelation and expels one from the fold of Islam.
Lesser shirk: What has been named “shirk” in the texts of revelation and does not expel one from the fold of Islam.
Major kufr: What has been named “kufr” in the texts of revelation and expels one from the fold of Islam.
Lesser kufr: What has been named “kufr” in the texts of revelation and does not expel one from the fold of Islam.
They overlap each other often, and sometimes the terms “shirk” and “kufr” are synonymous, yet these are the specific definitions. I hope this helps. And Allaah knows best.
Asalamu alaykum ustadh Moosa. I have neglected studying my religion for many years. I want to learn but I don’t know where to start or which books to read first and in which order. What is the minimum requirement I need to know about Islam? Is it bad if I just want to learn only the minimum? Is reading/memorizing the Quran obligatory or is it recommended? Can you give me a list of books I can read over and over again to implent and protect myself from the hellfire? May Allah bless you.
Wa ‘alayk as-salaamu wa rahmatullaahi wa barakaatuh. If you do not have a qualified teacher locally, I’d recommend the books al-Waajibaat explained by Shaykh Ahmad an-Najmee and Questions and Answers on the Foundations of Eemaan by Shaykh as-Sa’dee. May Allaah have Mercy on both authors.
Al-Waajibaat: https://salafibookstore.com/product/the-success-granted-by-the-oft-forgiving-lord-in-explanation-of-the-obligatory-matters-that-every-muslim-should-know-al-waajibaat/
Q&A on Eemaan: https://salafibookstore.com/product/essential-questions-answers-concerning-the-foundations-of-eemaan-obtacles-in-the-path-of-eemaan/
You can use these 20 recorded classes to study the Q&A on Eemaan if you don’t have a teacher: https://www.spreaker.com/show/q-a-foundations-of-eemaan-faith
May Allaah give you success.
Assalaamu alaikum.
I read somenwhere that this act is not major shirk but an innovation. Please refer to the below fatwa – I apologize as there is no reference mentioned after the quote
“Asking the dead to ask Allah and asking him to fulfill a need are different. If he asks for fulfilling a need, this is major Shirk, and if he asks the dead to ask Allah on his behalf, this is Bid’ah (innovation in religion) and a misguidance…”
Wa ‘alaykum as-salaamu wa rahmatullaahi wa barakaatuh. That is a poorly worded quote, based on a misunderstanding from some words of Shaykh al-Islaam Ibn Taymiyah. The resulting understanding that people can now supplicate to the dead seeking their intercession is a disastrous error and an obscene violation of towheed, one that lands people directly into the shirk of the polytheists of Makkah whom the Prophet (صلى الله عليه وسلم) was sent to! Review the original article above please.
السلام عليكم
May Allah سبحانه وتعالىpreserve you,
may you listen to Sheikh ### …
Similarly May you listen to Sheikh ### …
Both of their responses seem to not conform with what Sheikh Saleh Aal As-sheikh حفظه الله mentioned in your article.
I am in no way trying to spread the mistakes of scholars, as I love them both. I first heard sheikh ###s response a while ago and excused it as perhaps a mistake, but after hearing sheikh ### not explicitly declare this major shirk I am slightly confused and want to confirm whether these are mistakes. I thought essentially speaking to the dead as if they can hear you is clear-cut major polytheism that takes one out of the religion. [Question abridged by admin for clarity and to avoid spreading confusion.]
وعليكم السلام ورحمة الله وبركاته
If a given scholar does not label calling upon the dead to make du’aa’ for you shirk, which is indeed shirk according to the clear texts of the Book and the Sunnah, the exact shirk of the pagans who opposed the Messenger of Allah (may Allah raise his rank and grant him peace), and this confuses you, then go back and study the basics, Kashf ash-Shubuhaat and Kitaab at-Towheed for example. Here is one of the scholars whom you have cited speaking clearly and without any ambiguity: https://www.youtube.com/watch?v=ZRfPvKqBQiY
My advice: Be firm upon knowledge of towheed. Study towheed and its evidences, and ask Allah for success in not getting confused if a scholar speaks with ambigious words in a given situation. The texts of the Book and Sunnah are clear and binding upon us. May Allah give you success!
Kashf ash-Shubuhaat: https://www.spreaker.com/show/kashf-ash-shubuhaat
Assalaamu ‘Alaikum Moosaa Richardson,
How do we respond to people who say that the disbelievers are not in hell since the majority of them haven’t heard the message of Islam yet?
Wa ‘alaykum as-Salaamu wa rahmatullaah. Why not leave the issue of people going to Hell to the Creator of the Hellfire, the All Wise Judge of the entire creation? He is perfectly fair in judgment, and no one enters the Hellfire without the proof established upon them, as Allah has said:
وَما كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
“And We would not punish [anyone] until after we send a Messenger [to warn them and invite them].” [17:15]
His justice is flawless, and He does not punish anyone without the proof being clearly established upon them. He has sent divine messages by way of upright and noble messengers throughout human history, nation by nation, and then He, the Most High, has sent a messenger in the last days, one whose message reaches the entire world! As found in Saheeh Muslim (153), Aboo Hurayrah (may Allah be pleased with him) reported that Muhammad, the last Messenger of Allah (may Allah raise his rank and grant him peace) said:
وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ، وَلَا نَصْرَانِيٌّ، ثُمَّ يَمُوتُ وَلَمْ يُؤْمِنْ بِالَّذِي أُرْسِلْتُ بِهِ، إِلَّا كَانَ مِنْ أَصْحَابِ النَّارِ
“By He in whose Hand is the soul of Muhammad, no one hears of me from this Ummah, no Jew nor any Christian, and then dies without having believed in what I have been sent with, except that he will be from the dwellers of the Fire.”
The scholars have affirmed that it is possible that a person even today could be among those who have not actually heard anything about Islam, and Allah knows best.
السلام عليكم ورحمة الله وبركاته
I want to know if I understood this correctly.
So essentially, requesting the dead to supplication to Allaah for you is considered as supplicating to the dead in and of itself, meaning that there is no difference between saying “Ya Muhammad ﷺ grant me children” and “Ya Muhammad ﷺ, make du’a to Allaah to grant me children”, both are considered to be major shirk as you are still requesting something from the dead and requesting in and of itself is making du’a to the dead?
بارك الله فيك
وعليكم السلام ورحمة الله وبركاته
Allah identified the shirk of the pagans in Makkah, saying:
ويعبدون من دون الله ما لا يضرهم ولا ينفعهم ويقولون هؤلاء شفعاؤنا عند الله
“They worship others beside Allah, those who cannot harm them or help them, saying: Such are our intercessors with Allah.” [10:18]
The pagans who fought against our Prophet (may Allah raise his rank and grant him peace) called upon intercessors, to seek things from Allah, as they believed, their requests and hopes were only connected to Allah, yet their taking of intermediaries to request their needs from Allah was the shirk which they knew was not compatible with Islam, and that is why they lined up against the Muslims on the battlefield. They knew what towheed was, and they knew what they were being invited to, yet their decision was to continue supplicating to their intermediaries to have their needs fulfilled by Allah. They knew those intermediaries could do nothing for them, and they only wanted what was with Allah. They would say:
ما نعبدهم إلا ليقربونا إلى الله زلفى
“We only worship them to draw us closer to Allah.” [39:3]
So the people who call upon our Prophet (may Allah raise his rank & grant him peace) to get whatever they seek from Allah fulfilled, do they not say EXACTLY this same thing? Do they not say: All we want is for him to ask Allah on our behalf, we want nothing from him, we only want his intercession with Allah…? The difference is: Those who did this among the pagans of Makkah knew about towheed and shirk, and they chose shirk over towheed, upon clear knowledge. Those performing the EXACT SAME action, while ascribing to Islam and towheed, do not seem to know the difference between towheed and shirk, the basic distinction that was clear to the likes of Abu Jahl and Abu Lahab. And how utterly disgraceful is that, and Allah’s Aid is sought!
As salaamu ‘aleykom wa rahamtullah wa barakatuhu. What would you respond if someone were to believe that the dead person can always hear (next to his grave) and thus, asking the dead to make du’a (when you are next to his grave) is just like asking the living person to make du’a on your behalf because he’s capable of doing it.
Barak Allahu feek.
Wa ‘alaykum as-Salaamu wa rahmatullaah wa barakaatuh. I would say to such a person: Why follow fringe opinions of people which are in contradiction to clear texts of revelation? Allah says:
والذين تدعون من دونه ما يملكون من قطمير * إن تدعوهم لا يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم ويوم القيامة يكفرون بشرككم ولا ينبئك مثل خبير
“And those you call upon beside Him do not own even a qitmeer (the thin membrane around the date seed). If you call upon them, THEY DO NOT HEAR YOUR CALL; and even if they heard your call, they could not respond. On the Day of Judgment they will disbelieve in your polytheism (your calling on them). No one informs you like One who is All-Knowing.” [35:13-14]
If they say: But don’t we say, “AS-SALAAMU ‘ALAYKA” to the Messenger of Allah, in our tashahhud and when visiting his grave, so that means he hears us then?! Again, stop ignoring the clear verses of the Quran to follow ambiguous angles found in disproven arguments that only lead to shirk! The Messenger of Allah (may Allah raise his rank and grant him peace) is in the realm of the grave now, HE DOES NOT HEAR YOU, as the clear texts of the Quran prove. Your salaams (and not your polytheistic supplications to him!) are conveyed to him by angels whom Allah has decreed to do that. In an authentic hadeeth collected by al-Imaam Ahmad:
إن لله تعالى ملائكة سياحين في الأرض يبلغوني من أمتي السلام
“Verily Allah, the Most High, has angels roaming about the earth who convey the salaams of my Ummah to me.”
Otherwise, the base rule which is clear in many passages of the Quran is that the dead do not hear us. Allah says:
وما يستوي الأحياء ولا الأموات إن الله يسمع من يشاء وما أنت بمسمع من في القبور
“The living and the dead are not equal. Indeed, Allah hears whomsoever He wills, and you cannot make those in the grave hear [anything].” [35:22]
So ask yourself: Is the Book of my Lord self-contradictory? Or have I misunderstood?
إنك لا تسمع الموتى
“You cannot make the dead hear.” [27:80]
فإنك لا تسمع الموتى
“As you cannot make the dead hear.” [30:52]
Why would I refuse to submit to a very simple, basic, and repeatedly emphasized fact about life and death, something I can see and sense with my own experience, and something confirmed by my Lord in multiple passages in the Quran?!
ومن أضل ممن يدعوا من دون الله من لا يستجيب له إلى يوم القيامة وهم عن دعائهم غافلون * وإذا حشر الناس كانوا لهم أعداء وكانوا بعبادتهم كافرين
“And who is more astray than one who calls upon others beside Allah, those who cannot respond to them, all the way to the Day of Judgment, as they (the dead) remain heedless to those calls? And when the people are gathered, they (the dead) will be enemies to them (those who called upon them), having disbelieved in their worship [directed to them].” [46:5-6]
We ask Allah not to allow our hearts to be blind to the clear Verses He has revealed. And Allah knows best.