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So addressing any beloved person in poetry is absolutely fine (like someone addressing his beloved late mother) as it is not worship ( du’a) to begin with, however, this does not justify exaggeration let alone blatant shirk statements and justification for pagan rituals where the saints are invoked in times of need. he doesn’t invoke him in du’a for madad (as extreme Sufis do) let alone invoking his cousin and his descendants (as the Rafidah do). The reality is that the grave worshippers ( Quburis) misuse and decontextualise statements by the likes of Imam al-Saffarini who in their poems address the Prophet ( ﷺ) directly in his presence at the day of Judgement i.e.
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‘beseeching from the buried saints in supplication), yet the grave worshippers claim that he was in favour and thus the practices of those who invoke other than Allah in supplication are justified. A prime example would be Imam al-Saffarini, a Hanbali-Athari authority who has never endorsed nor advocated the pagan and polytheistic practice of seeking Istighatha/Isti’anah/Istamdad (i.e. However, some poems are indeed mistakenly identified by some as containing ghuluw or even shirk. as in being loyal) of their favourite shaykhs, imams, pirs, etc. With these excuses, almost everything can be justified and has been justified and attributed to the Prophet ( ﷺ), his Ahlul-Bayt, and the rest of the Awliya under the pretext of ‘loving and honouring them.’ With such excuses, the Rafidah and Mutasawwifah even justify referring to themselves as dogs (i.e. One of the excuses that the extremists ( ghulat) from amongst the mystic Sufis and Rafidah employ in order to justify their heresies, is the claim that their blatant kufriyat are merely metaphors, poetry, etc.