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Preface
Islamisacomprehensivereligionasitcoversallaspectsofhumanlife.Itisareligionofbalanceandmoderation;itavoidsextremes.Otherreligionsoverplayoneaspectofhumanlifeandunderplaytheother,andare,therefore,lopsided.Forexample,insomereligionsthespiritualcomponentoflifeisoverstressedandmanisraisedtothelevelofamereabstraction;inotherreligions,thephysicalandthepalpableaspectisoveremphasizedandmanisreducedtothelevelofananimaloramachine.Theirextremisticattitudenotonlycreatesimbalancebutalsoencouragesavarietyofsplitsandcontradictions,whichnotonlydisillusiontheirmoresensitivefollowersbutalsogiverisetoasenseofgeneralapathy,evenrevulsion,towardstheirhigh-soundingclaims.Islamacknowledgestherelevanceofbothaspectsofhumanlife,thephysicalandthespiritual.Butitdoesnotdissociatethemfromeachother;ratheritweavesthemintoahigherformofunity.Islamacknowledgesthepressureofphysicalcompulsionsbutitdoesnotgivethemafreeride.Ontheotherhand,itframesasetofdefiniterulestochannelizethemintomorepositiveoutlets;similarly,itacknowledgesman’sspiritualyearningsandtriestocastthemintoamouldthatiscompatiblewithpracticalrealities.Thus,byblendingman’sbasicaspirationsandneedsintoapracticableframeworkofactionandcontemplation,itcatersmostcomprehensivelytotheundeniablerealityofhumanexistence.
ThespringboardofIslamicfaithistheconceptofdivineunity,beliefintheonenessofAllah.Allothervaluesflowfromthisbasicbelief.AllahistheSupremeCreator.HehasengenderednoonenorhasHebeenengenderedbyanyone.Anyonewhodeniesdivineunitycommitsthemostheinoussinandthissinisunpardonable.AllothersinsmaybecondonedbyHimbutthesinofassociatingpartnerswithHimcannotberedeemed.Thus,inourpresent
chaoticworld,Islamisamessageofhopeandsalvationasitgivesashapeandabindingtothesprawlingdiversityofnaturalandhumanphenomena.Peoplewithoutfaithareoverawedbythisapparentlackoffocusandconnectionbutthepeopleoffaithareconvincedthatman’sdriftingconditionispropelledbyasenseofdirection,andthefirststepinthatdirectionistoacknowledgetheonenessoftheSupremeCreator.Thosewhodenytherealityofthisultimatesourcespendtheirlivesflounderinginthedarkofconfusionanduncertainty.Butthosewhoembraceitasthebloodjetoftheirlivesfinditasourceofcontinuousphysicalandspiritualnourishment.Theneedforbeliefindivineunityisfarmoreurgentinthepresenttime.Withalltechnologicalprogress,modernmanisstillamoralcipher.Heisaslavetohisgreedandlustformaterialobjects.Thishasinducedinhimasenseoframpantselfishness,whichinfactisadenigrationoftheverypurposeofhiscreation.Inthismurkyscenario,Islamistheonlyreligionthatprovidesthemaglimmerofsalvation;itpracticallydemonstratestothemthatthereisalightattheendofthetunnel,andthateverycloudhasasilverlining.
Beliefindivineunitygiveshumanlifeasenseofpurposeanddirection,andthissenseofpurposeinculcatesinmanasenseofresponsibilityandaccountability.HisactionsspringfromthebeliefthathewillbeultimatelyjudgedbytheSupremeCreatoronthedayfixedbyHim.Thisisthedaywhenhisevilactswillbepunishedandhisvirtuousactswillberewarded.And,inthelightofthisbasicbelief,Islamhasframedasetofrulesandlawstohelphumanbeingssteerthemselvestowardstherightdirectionandeschewthepathofevil.Thosewhoperformgooddeedswillearngreatdividendsandthosewhodoevilonthisearthwillbeappropriatelypenalized.AndthebeautyofIslamicfaithisthatithasnotclampedtheseprescriptionsonitsfollowersinarigidconceptualframe.Whiledevisingrules,Islamhasgenerouslyprovidedwithasetofexemptionsandrelief.Forexample,theholyQur ’ānhaspreparedalimitedinventoryofforbiddenactsanddeclaredallotheractsascategoricallylawfulorobserveddiscreetsilenceaboutthem.ThisreflectsthedeepestdivinewisdomandHissharpinsightintohumanpsychology.Bynotmechanicallyrestrictinglawfulacts,ithasprovidedmanwithanalmostunrestrictedrangeofvalidoptionsand,insteadofcurtailinghisfreedom;ithasblessedhimwithunprecedentedlatitudeofexpressionandmobilityofaction.Thisisinexpresscontrastwithotherreligionswherehumanfreedomisdrasticallyslashedandhumanbeingsarereducedtomerepuppetswithoutany
possibilityofchoice.
Allah,beingtheSupremeCreator,hastailoreddivinelawstohumanexpectationsandaspirations.ItisthisaspectofIslam,whichbringsitclosesttohumannature.Allahknowsthatmanisgeneticallyweak;hiswillpowerandresistancebreakdownintryingcircumstances.Therefore,tomakethingseasierforman,Hehas,inHisinfinitemercyandmagnanimity,consciouslynarroweddownthelistofprescriptionsandhasshoweredcountlessconcessionsandchoicesonman.SoIslamisnotastraitjacketreligion;itdoesnotenjoinuponitsfollowerstoleadapressurecookerexistence;ratheritexpectsitsadherentstolivecreativelytoexploretheuniverseandtomakemaximumcontributiontothewelfareofhumanity.
Allahalsoknowsthat,intheabsenceofstrongfaith,manfeelsinsecure.Therefore,Hehasallowedhimmeanstofortifyhisfaithindifferentways.OneofthesewaysistorelyonthesupportandmediationofHisownfavourites,peoplewholiveforHispleasurealoneandwhohaveresolvedthedichotomybetweenintentionsanddeedsandareontherighttrack.TheircloseproximitytoAllahisaconsequenceoftheirloveforAllahandHisMessenger(PeaceBeUpHimandHisHousehold),whichtheyhavepersistentlystrengthenedandsteeledbytheirnobleacts.Knowingthatmanisnotonlyimpatientbutisalsounabletosustaintherequisitelevelofconcentrationwhichisaprerequisitefortheacceptanceofhissupplications,AllahhasallowedhimtorelyonthemeansofHispiouspeopleforthefulfilmentofhisneedsandthealleviationofhistroubles.Thisactiscalledtheactofintermediation.ItmeansthataneedypersonorthepetitionercanprocesshissupplicationorprayerthroughthesefavouritesofAllah.TherationalebehindthismediationisthatAllahholdsHisfavouritessodearthat,whileHecanturndownthepetitionofanordinarycreature,HewillneverturndowntherequestofHisfavourite.AndsinceHismostfavouriteandbelovedfriendistheholyProphet(PeaceBeUpHimandHisHousehold),anysupplicationprocessedthroughhimcarriesthedivineguaranteeofitsacceptance.Thesanityandproprietyofthismodeofdependenceiscorroboratedbyevidenceexudingfromeveryporeandjointofthephenomenalworldinwhichwelive.
TherealityofintermediationasavalidandpermissibleacthasbeenestablishedbytheholyQur ’ānandthepracticeoftheProphet(PeaceBeUpHimandHisHousehold),theCompanions,theSuccessorsandtherighteouspeople.Inthepresenceoftheevidenceofsuchanoverwhelmingandauthenticnature,thereishardlyanyscopeleftfordoubtingitsvalidityandsanctity.ButtherearepeopleamongtheMuslimswhodonothesitatetocondemnitasaninvalidact.Tobuttresstheirnegativeinterpretation,theyrelyonQur ’ānicevidenceandtraditions.Buttheirinterpretationismotivatedbymisunderstandingandperversity.TheytendtodecontextualizetheQur ’ānicversesandclamponinterpretationonthemthatsuitstheirownpreconceptionsandprejudices.Forexample,theversesthatareintendedtobeappliedtothenon-believers,theyapplytothebelieversandtherefore,misunderstandtheirgenesisandrationale.Andtheyparadetheirmisunderstandingasenlightenedinferenceordeductionwhichinitselfamountstoperversion.ThentheytwistthemeaningoftheQur ’ānicversesoutofshapemaliciouslyoroutofsheerignoranceandtrytogenerateconfusionamongthecommonrunofMuslims.Forexample,noMuslimdeniesthatAllahisSupremeandthatitisHiswillthatprevailsinallconditionsandcircumstances.Nohumanbeing,nomatterhaselevatedorsuperiorheis,hasthepowertodictatetoAllah.ThustheyconcludethatsincenooneexceptAllahhasthepowertograntourwishesorfulfillourneeds,therefore,torelyonnon-Allahoranyotherhumanbeingfortherealizationofourwishesandneedsisanunlawfulactandtherefore,mustbecondemnedinthestrongestterms.Theystartfromtherightpremisesbutdrawawronginferencefromit.Theyconfusetheperceptionofrealitywiththereality,thesizzlewiththesteakandtheflamewiththefire.WhileAllahhasabsolutepower,thepowerofHiscreaturesisderivative;theyderivetheirpowerfromAllah;therefore,nocreature,nomatterhashallowed,canclaimtobeaspowerfulasAllah.AnyMuslimwhothinkssoiscommittingdisbeliefandistherefore,notabeliever.WhattheactofintermediationseemstoindicateandproveisnotadenialoftheabsolutepowerofAllah,itonlyaffirmsthederivativeorreflectivepowerofHiscreaturesandagainthispowerisconferredonthembyAllahHimself.
Atruebelieverknowsthatthisworldofmaterialinteractionisawatered-downreflectionoftheworldofspiritualinteraction,andrelationsinbothworldsare
governedbyasystemofgradedhierarchies.Inthisworld,manhastorelyonothermennotonlyforday-to-dayfunctioning,butalsoforhissecurityandsurvival.Therearemenwhoaremoreinfluential,morepowerful,morequalifiedandknowledgeable.Heneedstheirhelponmanyoccasions.Supposeamanappliedforafancycarpermit,whichissanctionedbythegovernmentofthedayinveryspecialcases.Thechancesarethathisapplicationwillbeshelvedorpigeonholed.Butifheknowssomeonepowerfulorinfluentialintheministrythatsanctionsthesepermits,hisapplicationthroughhimismostlikelytobeprocessedimmediatelyanditisquitepossiblethathewillgetthepermitwithinafewdaysofapplyingforit.Ontheotherhand,amanwithoutcloutandcontactsstandsanextremelyremotechanceofrealizinghisdream.Fromthepeontothepresidentandfromtheclerktothechiefsecretary,thissystemoffavoursandconcessionsoperates,sometimesinasubtlemannerandsometimesinaflagrantmanner.Iftheapplicationhadnotbeenmediatedthroughthepowerfulman,itwouldhaveremainedonthebackburnerforalonglongtimeandmighteventuallyhavebeenturneddownaltogether.Thesameappliestotheworldofspiritualvaluesthoughherethenetworkofrelationsdoesnotoperateonamaterialbasis;itisgearedbyone’sdeepattachmentwiththepersonwhosemediationisbeingsought.Whenabelievermediateshisrequestorpetitionthroughaprophetorarighteousperson,heisdoingsooutofhisloveforthatholypersonandsohispetitionisgrantedthroughthemediationofthatperson.ButitshouldbekeptinmindthatitisAllahAloneWhograntsthepetition.TheprophetortherighteouspersononlyexpeditesitandservesasthemeansofitsacceptancebecauseAllahdoesnotliketoturndownthesupplicationsandprayersofHisfavourites.
ThusthebookIslamicConceptofIntermediationthroughexhaustiveresearchandextensivemarshallingofdetails,argumentsandproofs,drawnfromtheQur ’ān,thehadiths,andthepracticeoftheCompanions,hasconclusivelyprovedtherealityandvalidityofintermediation.Thosewhodenyitslegitimacyandlegalityareonlydrivenbytheirignorance,lackofunderstandingorsheerperversity.DrTahir-ul-QadrideservesalotofpraiseforhiskeeninsightintothesubtletiesandnuancesofthereligionofIslam,asthisistheonlybookofitskindavailableinEnglishlanguage,bothintermsofthequantityandthequalityofitscontents.
Intheend,IhighlyacknowledgethematchlesseffortsofM.FarooqRanawhoassistedmeintheeditingofthebookwithenthusiasticspirit.
ProfIftikharA.Sheikh
Rabī‘-ul-Awwal,1421AH.
AbouttheBook
IslamicConceptofIntermediationisthemostcomprehensiveworkavailableonthetopicinEnglish.Maximumefforthasbeenmadetomakethebookstylisticallysimple,sothatitmayfacilitatethereaderstounderstanditclearly.Materialsandcontentsaretakenfromthemostauthenticsources.
DrTahir-ul-QadrideservesalotofpraiseforhiskeeninsightintothesubtletiesandnuancesofthereligionofIslam,asthisistheonlybookofitskindavailableinEnglishlanguage,bothintermsofthequantityandthequalityofitscontents.
Mostimportantlyanyerrorsfoundinthebookaremine,thepraiseisHis,andthewriter,inanycase,isnottobeblamedforthemistakeswhatsoever.Suggestionswillhighlybewelcomedandappreciated.Iamsuretheywillcertainlyworkasacatalystinimprovingthebookandmakingitmoreauthenticandcomprehensive.
SectionOne:Basicconceptionsofintermediation(Tawassul)
Therelevanceandwholesomenessoftheconceptofintermediationisanestablishedfact.ThenegationofthisrealityisinfactthenegationoftheQur ’ānicinjunctions.ThisattitudeissimplyinconceivableforanyMuslim,irrespectiveofhisgroupaffiliation.Intermediationisatwofoldact:ontheonehand,itacknowledgesthehumilityandhelplessnessofthecreaturewhohasapressingneedtobefulfilled;ontheotherhand,itassertsthesuperiorityofanactwhichhasbeenhallowedbydivinesanction,orofapersonagewhoenjoysdivineapprovalthroughaseriesofnobledeeds.Theideabehindintermediationisnottovitiateorsupplantdivineauthoritybuttofacilitatetheacceptanceofhumanneedsthroughtheactofprayer.Thustheactofintermediationinvolvesasliding-scaleofgradedfunctions:atthebottomisthehumblecreaturewhohopesforafavourabledivineresponse;inthemiddleisthesanctifiedactorthepersonagewhohasdevelopedcloseraffiliationwithGodthroughmeditation,prayerandhumanserviceandatthetopisGodHimselfWhoAlonepossessesthepowertogranttheprayer.
TheconceptdoesnotimplythattheintermediarywillgranttheprayerorthathewillpressurizeGodtogranttheprayerofanindividualorcondonehissins.Thisisanegregiousmisconception,whichhauntsthemindsofanumberofpeople.Infact,theprayeebelievesthatwhenhemediateshisprayerthroughdivinelyblessedpersons,afterpositinghisownhelplessnessandafterarticulatingthepraiseofGod,Hewillfulfilhisneedasatokenofcourtesytotheintermediary.Hedoesnotevenhavethecreepingnotionthattheintermediaryisapartnerindivinity.Itis,therefore,vitallysignificanttograsptherealityofintermediationtoobviateanymisunderstanding,especiallyonthepartofthosewhoarepronetointerpretingitinacharacteristicallyun-Islamicsense.
ItshouldbeunderstoodattheveryoutsetthatintermediationisonlyaformofprayertobeansweredbyGodAlone.Theintermediaryisonlyamediumwhoservesasameanstoactivatetheprocessofitsfulfilment.
Itshouldalsobenotedthatthechoiceofanintermediarydependsontwovitalfactors;firstheislovedbytheprayeeandsecondlyheisalsolovedbyGod.Therefore,tolovesomeonesimplybecauseheislovedbyGodisinitselfavirtuousact,sohischoiceasanintermediarybecomesindisputable.Thisisthefactualpositionandifsomeoneharpsonanotherstring,heisnotonlymistakenbutisalsocommittinganignominiousdeed.Thiscontentioniseasilyendorsedbythelogicofcommonsense.IftheprayeebelievesthattheintermediarycanharmorbenefitlikeGod,heisguiltyofaheinoussinandwillbedismissedasabelieveronthebasisofthiserroneousbelief.
Besides,itisnotnecessarythatmediationaloneshouldserveasaguaranteefortherealizationofprayer,becauseAllahsays:
And(Obeloved,)whenMyservantsaskyouaboutMe,(tellthem,)“IamNear.”[1]
(Obeloved,)say,“CalluponAllahorcalluponar-Rahmān(themostMerciful),bywhichevernameyoucallonHim,Hisarethemostbeautifulnames.”[2]
ThemisunderstandingthatintermediationisaformofcoercionshouldendnowastheintermediarycannotforceGodtograntaprayeragainstHisOwnwill.NoonecandictatetoHim,wecanonlybeseechHim.ItisonlyanexpressionofHisinfinitemercythathehasupscaledsomeofHiscreaturesonthegroundsoftheirloveandobedienceandturnedthemintoagentsofredemptionformillionsofordinarypeoplewho,withouttheirmediation,mighthavedriftedinsheerhopelessnessandfrustration.Thisisanindirect
divinerecognitionoftheirservicesthatGodputsapositivespinonwhateverisassociatedwiththem.Itisforthesamereasonthatsacredplacesandobjectsareofferedasmeans.Thepurposeistoboosthumanexpectationforthedivinereprieve.
Differentviewsaboutintermediation(Tawassul)
Thereiscompleteagreementonsomeaspectsofintermediationwhileafractiousclimateofopinionmarksitsotheraspects.
TheMuslimscholarsagreethatvirtuousdeedslikeprayer,fasting,pilgrimagetoMakkah,zakatandrecitationoftheholyQur ’āncanserveaslegitimatemeansofintermediation.Thereare,ofcourse,somepeoplewhodenyintermediationwithoutaction(passiveintermediation)i.e.throughprophets,righteousones,saintsandrelics,thoughtheMuslimscholarshaveaffirmedthepossibilityofintermediationthroughthesemeans.ThesedifferenceshavebeeneloquentlyhighlightedbyMuhammadbin‘Alawīal-Mālikī:
“Theconflictingviewrelatestointermediationwithoutaction(passiveintermediation),i.e.whenindividualsandpersonalitiesaretakenasmeans,forexample,tosay,“OGod,ItakeYourProphetMuhammad(PeacBeUpHimandHisHousehold)asanintermediarytoYou,”or“ItakeAbūBakras-Siddīqor‘Umarbinal-Khattābor‘Uthmānor‘AlīasintermediariestoYou.”Somescholarstreatitasforbidden.Ibelievethatthisdifferenceisonlysuperficialbecauseinintermediationthroughanindividual,theintermediarypowersarevestedinthatindividualonthebasisofhisdeedsandintermediationthroughactionisunanimouslyacceptable.Peoplewhodenyintermediationhaveadoptedastubbornposture.Iftheyhadcaredtolookattheproblemperceptibly,itwouldhaveclearedup,thedoubtswouldhavevanishedandtheconflictwouldhaveresolvedwhichhasledthemtohurlunsavouryallegationsagainsttheMuslims.Intermediationwithoutactionisactuallyattributedtothe
intermediaryandhehasacquiredthisstatusonthebasisofhisactions.Amantendstochoosesomeoneashisintermediarybecauseheloveshimandreposesunqualifiedtrustinhisspiritualsuperiorityasaconsequenceofthislove,orhebelievestheintermediaryislovedbyAllahHimself.AsHesays:
(Allah)lovesthemandtheyloveHim.[3]
Orhebelievesthatallthesequalitiesarefoundintheintermediary.Ifyoureflectonit,youareboundtofindthismatrixoflove.Andthisbeliefistheactionoftheintermediarybecausebeliefisaformofaction,whichgripshisheart.Theintermediateeseemstosay:
“O,myLord!Undoubtedly,IlovesuchandsuchpersonandItrulybelievethathealsolovesYou,heisYourloyalservantandhewagesjihadforYoursake,andIbelieveYoulovehimtoo,andYouarepleasedwithhim,andIofferhimasanintermediaryonaccountofmyloveforhim,andIbelieveYouwillgrantmyprayer.”
“Butthereareanumberofreligiousscholars(intermediationists)wholimititsscopetotheOneWhoseknowledgespansthesecretsoftheheavensandtheearthandWhocandetectthewaywardnessoftheeyesandpenetratethesecretsofthehearts.Apersonwhosays,“ItaketheProphet(PeacBeUpHimandHisHousehold)*asmyintermediary,”andtheotherwhosays,“ItaketheProphet(PeacBeUpHimandHisHousehold)asmyintermediarybecauseIlovehim,”arebothonthesamefootingbecausehehaschosenthefirstsourceofintermediationonthebasisofhistrustintheProphet(PeacBeUpHimandHisHousehold)andhisloveforhim.IftheprayeehadnotlovedandtrustedtheProphet(PeacBeUpHimandHisHousehold),hewouldnothavechosenhimashisintermediary.Thesameappliestothesaintsandtheholypersonages.*
“Thisdiscussionliftsthehazeoffoftheconceptofintermediation.Itclearlyshowsthatthedifferenceisonlysuperficialanddoesinnowayinsinuatethattheprayees(intermediatees)shouldbemalignedasnon-believersandchuckedoutofthefoldofIslam.Itisamoralstigma.”[4]
Truesenseoftheconceptofintermediation(Tawassul)
SomepeoplearereluctanttopraythroughthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)onaccountoflackofknowledge.TheythinkthatprayingthroughmediationisincompatiblewithprayingdirectlytoAllah.ThisattitudeisgroundedinamisunderstandingoftheQur ’ānicverses,whichenjoinuponthebelieverstopraydirectlytoAllahandtoeschewassociatingpartnerswithHim.AsaresultofmisinterpretationtheybelievethattoapproachAllahthroughanintermediaryamountstoadenialofdivineunity.Thisconceptionisbasedonignoranceandmisunderstandingandweshouldtrytocorrectit.ToapproachAllahwhilepraying,throughaprophetoramessenger,aholypersonorapiousdeed,isneitheradenialoftheonenessofAllahnorisitinconsistentwithanunmediatedappealtoHim.
Inspiteoftheintermediation,wepraytoAllahdirectlyandnottotheintermediary.OnecommitstheactofdenyingAllahonlywhenhe,inoppositiontoHim,regardssomeoneelseasthearbitratorofprofitandloss,astheabsolutepowerandasthegranterofprayers.Butthesituationheredoesnotwarrantanysuchdevelopment.TheprayerissubmittedonlytoAllah,andwhileappealingtoHimtogranttheseneedsanddesires,themediationoftheholyProphet(PeacBeUpHimandHisHousehold),asaintlypersonorapiousdeediscitedbecausetheyenjoyAllah’sloveandfavourand,therefore,Hehasgreaterregardforthemthanforothercreatures.SosuchformofintermediationnotonlymakesthewordsofprayermoreeffectivebutalsoraisesitschancesofacceptancebyAllah.Nowhisprayerisnotasimpleprayer,itisratherablendofhisrequestanddivinelove.TheurgencyofhisneedcombineswithAllah’smagnanimityandacquiresaholiercomplexion.It
shouldbenotedthatthegrantofprayersisnotcontingentonmediationbutitdefinitelyexpeditestheirfulfilment.TheholyProphet(PeacBeUpHimandHisHousehold)himselfinstructedhiscompanionstopraythroughhismediationaswecometoknowthroughatraditionnarratedby‘UthmānbinHunayfthattheProphet(PeacBeUpHimandHisHousehold)taughtablindmantopray:
OAllah,IappealtoYou,andsubmittoYouthroughthemediationofthemercifulProphetMuhammad.OMuhammad,throughyourmediationIsubmitmyselftomyLordtohavemyneedgranted.OAllah,acknowledgehisintercessioninmyfavour.[5]
‘UmarusedtoprayforrainthroughthemediationoftheProphet’suncle‘AbbāsasisattributedtoAnas.[6]OncewhenMedinawasinthegripofaseveredrought,‘Ā’ishahaskedsomeoftheCompanionsandresidentsofthecitytovisittheholyProphet’sgrave,andonaccountofhisblessings,itrainedinbuckets.[7]
Inshort,thisblessedacthasbeenpopularandprevalentfromthedaysofAdam( مالسلا هیلع )andotherprophetstotheperiodoftheholyprophet(PeacBeUpHimandHisHousehold),theCompanionsandtheSuccessorsandrightdowntothepresent-dayMuslims.Nowsomepeople,hopelesslydeficientinacorrectunderstandingofdīn,areraisingunfoundedobjectionsagainstitsefficacy,andtreatingitasachallengetotheuniquenessofAllah.Therefore,itisimperativethattheinjunctionsofShariahshouldbeunderstoodintheirtrueessenceandperspectivesothatwedonotdistortthemforlackofknowledgeandunderstanding.
ImportantterminologyaboutTawassul
Wheneverwediscusstheconceptofintermediationweshouldtakeinto
accountfourfactors,whichareinterlinked:
**Wasīlah:*mediation;themeansofapproach.*
**Mutawassil:*intermediatee;theprayeewhochooseshisownpiousdeedorapersonageoraplaceasasourceofintermediationinhisprayer.*
**Mutawassalbihī:*intermediary;intermediator;anobjectthatisofferedasasourceofintermediationtoAllah,forexample,virtuousdeeds,saintlypersonagesandhallowedsignsandactsassociatedwiththem.*
**Mutawassalilayh:*AllahistheFocusofallintermediationbecauseitissubmittedtoHimAlone.*
SectionTwo:LiteralmeaningofTawassul
Tawassul(intermediation)andwasīlah(means)aresimilarlyused.Lexicologiststhinkthatwasīlahisameansofachievinganobjective.
1.ImamRāghibAsfahānīcomments:
Wasīlahmeanstoseekwillinglyaccesstosomethingandsinceitisbasedonwillingness,itisrelatedtowasīlah,themeansofapproach.[8]
1.IbnManzūr,inhisresearchconductedonthewordwasīlah,writes:
Infact,wasīlahisameansofapproachtosomethingtoattainnearnesstoit.[9]
1.ImamZamakhsharīsays:
Everythingthathelpsinseekingmeansofapproach,thatis,nearnesstoAllah,iswasīlah.[10]
TechnicalmeaningofTawassul
Tawassulcarriesmultiplemeanings.Itisusedinthesenseofneed,inclination,statureandnearness;threeofthesesensesareconsistentwithitstechnicalusage:
1.Higheststation
WasīlahisthehigheststationinParadise,whichisreservedfortheintercessor–theholyProphet(PeacBeUpHimandHisHousehold)–ontheDayofJudgement.ItisusualforMuslimstopray,afterthecalltoprayer,thatMuhammad(PeacBeUpHimandHisHousehold)mayobtainthisstation.ItisrelatedtoBukhārīthattheProphet(PeacBeUpHimandHisHousehold)himselfpersuadedhisfollowerstoofferthefollowingprayer:
Allah’sMessenger(PeacBeUpHimandHisHousehold)*saidasreportedbyJābirbin‘Abdullāh:Anyonewhopraysafterthecalltoprayer,“OLord,inexchangeforthiscompleteinvitationandstandingprayer,makeMuhammad(PeacBeUpHimandHisHousehold)asourceofintermediationandsuperiorityandappointhimtothehigheststationinParadiseaspromisedbyYou,”myintercessionforhimontheDayofJudgementwillbeobligatory.[11]*
Inthissupplication(du‘ā’),al-wasīlahmeans‘aspotwhichisaspecialgradeofexcellenceinParadise,’thisisalsothehigheststationreservedfortheProphet(PeacBeUpHimandHisHousehold).WheneverweinvokethemediationoftheholyProphet(PeacBeUpHimandHisHousehold),wehaveinmindthisspecificplaceinParadise.
2.ProximitytoAllah
ThenearnesstoAllahisinitselfasourceofintermediation.WhenacreaturecomesclosetoAllahthroughtheperfectionofhisfaith,obediencetoHisrulesandprescriptions,observanceofformsofworship,followingthesunnahandavoidingsins,thisnearnesstoAllahinitselfbecomesasourceofintermediation.SimilarlythosewhoworkwithsincerityofintentionacquirecloseaccesstoAllahandareelevatedtothestatureofHisfavourites.Theirsincerityandaffiliationkeepthemsteadilygluedtotherightpathandserveasanmediationtocounterthetricksofthedevil.AccordingtoAllahHimself,Satanhassworntoleadthebelieversastray:
(Satan)said,“IswearbyYourhonourthatIwillmisleadallofthem.”[12]
ButhewillneverbeabletomisleadthosewhohaveattainednearnesstoAllah.
3.Sourceofintermediation
Allobjects,whichareameanstoattainthenearnessofAllah,alsoserveassourcesofintermediationwhethertheyarerelatedtoindividualsordeeds.TheQur ’ānhasmadeitpermissibletoseekthemeansofapproach,andwhatispermittedcannotbewaivedwithoutpropershar‘īargumentorconvincingproof.TheQur ’ānsays:
Obelievers!FearAllahandseekmeans(ofapproachto)His(presenceandtoHisnearnessandaccessibility).[13]
Thisversedoesnotstressanyspecificapplicationandincludesbothactsandindividuals.Thesameverseactsasanexplicitjustificationofintermediation.
ShāhIsmā‘īlDihlawīinterpretstheQur ’ānicverseasthedirectionprovidedbythespiritualguide:
Peoplewhoareinsearchofthetrueconductmeanbywasīlahakindofguide.Searchfortheguideshouldnecessarilyprecedethehardstrugglethatisrequiredfortheattainmentoftruesuccess,andAllahhasprescribedthismethodfortheseekersofthetruepath.Therefore,withoutthedirectionoftheguide,itsacquisitionisalmostimpossible.[14]
KindsofTawassul
Tawassulmaybedividedintothefollowingkinds:
at-Tawassullid-du‘ā’
at-Tawassulfid-du‘ā’
at-Tawassulbid-du‘ā’
at-Tawassulbin-nidā’
at-Tawassulbil-a‘māl-is-sālihah
at-Tawassulbi-āthār-is-sālihīn
1.at-Tawassullid-du‘ā’
This(kindofintermediation)seeksnearnessofAllahthroughasourceapprovedbyShariah.
2.at-Tawassulfid-du‘ā’
WhenaneedorworryissubmittedtoAllahforitsrelief,thehelpofanintermediaryissoughttofulfiltheneedorremovetheworry.
Differencebetweenthetwo
ThefirstkindofintermediationisameansofdrawingneartoAllahwhilethesecondkindofintermediationservestofulfiltheneedofanindividualortoeliminateaspecificanxiety.
Kindsoftawassulfid-du‘ā’
Thiskindofintermediationisfurtherdividedintotwokinds:
A:Intermediationthroughwords,and
B:Intermediationwithoutwords.
A.Intermediationthroughwords
Inthisformofintermediation,thenameoftheintermediaryismentioned(fortheacceptanceofaprayerandthefulfilmentofaneedand)toacquirethecloseaccesstoAllah.
DuringprayertoAllah,referencetoagooddeedorasaintlypersonservesasakindofintermediationfortheacceptanceofthatprayer.Thepetitionerdoesnotneedtospecifythenameoftheintermediary,amerereferencetohimisenoughasisendorsedbyBukhārī,whichissummarizedbelow:
“Duringjourney,theentranceofthecaveclosedonthem.Allthethreewerevirtuousmen,oneofthemprayedtoAllahbyreferringtohiskindlytreatmentofhisparents.Thesecondmanprayedbysuggestinghowhehadmanagedtoescapecommittingasinthoughitwastheeasiestthingforhimtodo.Thethirdmantalkedabouthowhehadguardedthewagesofalabourerformanyyearsandpaidhimthemoneyafteralapseofconsiderabletimeandthenprayed.TheirprayerswereacceptedasAllahremovedtheheavystonethathadclosed
theentranceofthecave.”
B.Intermediationwithoutwords
WhenagooddeedorasacredplaceservesasameansofapproachatthetimeofprayertoattainthenearnessofAllah,thisdeedorplaceisendearedtoHim.Eventhoughthesearenotgivenastrictlyverbalform,theyautomaticallyserveasasourceofintermediation.
Itisalsoknownasintermediationthroughaction.Iteliminatestheuseofthewordsduringprayer.ThepetitionereitherpraysinthecompanyofasaintlypersonorpraysatasacredplaceorheplacesahallowedobjectinfrontofhimandthenpraystoAllahforafavourablereceptionofhisprayer.
ThefirstinstanceofintermediationthroughactionisattestedbyZakariyyā’sprayeratMaryam’splaceofworship,asitisstatedbytheQur ’ān:
Atthisplace(Maryam’splaceofworship)ZakariyyāprayedtohisLord.Hebesought,“OmyMaster,blessmewithchildrenwhoareofsoundmoralcharacter.ThereisnodoubtthatYouhearourpetitions.”[15]
Inthisverse,AllahhaspinpointedtheblessedactofZakariyyā( مالسلا هیلع ).Whenheobservedout-of-seasonfruitandotherprizedobjectsatMaryam’splacewhowasbeinggroomedbyhimasatrainee,hechosethatparticularspotforthesubmissionofhisprayer.AllahrespondedpositivelytohispleaandhewasblessedwithYahyā( مالسلا هیلع )especiallyatatimewhenitwasalmostimpossibleforhiswifetoconceiveachild.
ThesecondexampleisthatofYūsuf( مالسلا هیلع )dispatchinghisshirttohisfatherYa‘qūb( مالسلا هیلع )fortherestorationofhiseyesightthroughthemediationoftheshirt.Besidesgooddeedsoftheprophetsandtherighteouspeople,therelicsassociatedwiththesepersonagescanalsoactasinstrumentsofintermediation,atopicthatisproposedtobedealtwithatlengthinthecourseofthebook.
3.at-Tawassulbid-du‘ā’
InthiskindofintermediationapersonwhoisveryclosetoAllahisrequestedtoprayforthepetitionerinordertorelievehimoftheworriesandtroublesthathaveturnedhislifeintosheertorture.Whenthissaintlypersonraiseshishandsinprayer,Allah,outofHisinfinitemercy,doesnotturndownhisrequest,butacknowledgesitasaproofofthefactthatHeholdsHisloyalservantssodear.Allahsays:
Andrememberwhenyousaid,“OMūsā,surelywewillnotremaincontentwithonlyonekindoffood(mannaandquail),pray,then,toyourLordforusthatHemaybringforthforusofwhattheearthgrows–ofitsherbs,anditscucumbersanditswheatanditslentilsanditsonions.”[16]
Inthisverse,thewordsfad‘ulanārabbaka(pray,then,toyourLordforus),arethesourceofintermediation.ThefollowersofMūsā( مالسلا هیلع )areclearlyaskinghimtoprayforthemtoAllah.SincehereTawassulisbeingrelieduponthroughMūsā’sprayer,thisactisknownastawassulbid-du‘ā’.
4.at-Tawassulbin-nidā’
ThepetitionerhimselfsubmitshisrequesttotheProphet(PeacBeUpHimand
HisHousehold)anduseshimasameansinhissupplicationtoseekAllah’shelp.WhenheprocesseshispetitionthroughtheProphet(PeacBeUpHimandHisHousehold),itbecomesasourceofintermediationforAllah’shelp.IbnKathīrsaysthatontheoccasionofthebattleofYamāmah,yāMuhammadāh(OMuhammad,helpus),wasthebattlecryoftheMuslims.Headdsthatduringthewar,KhālidbinWalīdpickeduptheflag,andpassingthroughthearmypositions,setouttowardsthemountainofMusaylimah,theLiar.Hewaitedthereforhimtoturnupsothathecouldkillhim.Thenhereturnedand,standingbetweenthetwoarmies,heshouted:
“IamthesonofWalīd.Iamthesonof‘ĀmirandZayd.”AndthenheraisedthebattlecrycurrentamongtheMuslimswhichwas“yāMuhammadāh”(OMuhammad,helpus).[17]
InthistraditiontheMuslimsarerelyingontheProphet(PeacBeUpHimandHisHousehold)asasourceofintermediation,andtheMuslimswhoarecommittingthisactaretheCompanionsthemselves.ThustousetheProphet(PeacBeUpHimandHisHousehold)asanintermediarywasapracticeoftheCompanions.Similarly,itisnarratedby‘Abdullāhbin‘AbbāsthatAllah’sMessenger(PeacBeUpHimandHisHousehold)said:
Undoubtedly,therearesomeofAllah’sangelsontheearthwhoareinadditiontotheguardianangels.Theynotedowneachleafthatfallsdownfromatree.Ifanyoneofyouisbeingtorturedinthejungle,youshouldcry,“OservantsofAllah,helpme.”[18]
Here,theProphet(PeacBeUpHimandHisHousehold)himselfandinhisownwordsinstructstheMuslimstoadoptintermediationasameansofseekingAllah’shelpthroughHisangels.HeisadvisingusnottodelinkourselvesfromthosewhonotonlybelieveinAllahbutalsopracticetheirbelief.Incasethereisnohumanfiguretocometoyourrescue,youshouldpraytoAllahthroughthemediationoftheangels.Allahwillcommandthemtocometoyourhelp
andfulfilyourneed.Thisuniverseisnotameaninglessvacuumasmanyatheistsintheirignorancetendtoassume;itisfilledwithflightsofangelsthoughtheyremaininvisibletothenakedeyeandwheneverhumanbeingsunderduressinvokethehelpofAllah,theangelspracticallydemonstratethemercifulpresenceofAllahbymeetinghumanexigencies.Thusthewordsfalyunāda‘īnū‘ibādallāhareaclearproofthatintermediationthroughtheProphet’sinterventionispermissible.
OntheDayofJudgement,whenthefirstandthelastamongtheMuslimsareindistressonaccountofthegruellingheatandjudgementisyettobepronounced,theywillallrallyroundtheprophetsincludingtheholyProphet(PeacBeUpHimandHisHousehold),andintheirsupplicationtoAllahwillaskfortheirhelp.Thetraditioncitedindifferentbooksbearstestimonytotheproprietyandefficacyofthiskindofintermediation.IfthisispermissibleontheDayofJudgement,thisshouldbeequallypermissibleduringourstayinthisworld.Thisreflectsthekind-heartednessandbenevolenceoftheprophetsthatthebelieverscandependontheirmediationasameansofapproachtotheinfinitemercyofAllah,whetherweareontheearthorintheHereafter.
Thetextofthetraditionisasfollows:
Narratedby‘Abdullāhbin‘UmarthattheProphet(PeacBeUpHimandHisHousehold)*said,“ApersonconstantlybegsfromotherpeopletillheontheDayofJudgementhasnofleshonhisface.”Headded,“ThesunwillcomeclosertothepeopleontheDayofJudgement.Itwillbesoclosethathalfofone’searwillbedrenchedinsweat.Inthiscondition,peoplewillfirstseekthemediationofAdam,thenofMūsāandfinallyofMuhammad(PeacBeUpHimandHisHousehold).”And‘Abdullāh–thesub-narrator–added,“LaythnarratedtomethatIbnAbūJa‘farhadnarrated:He(theProphet(PeacBeUpHimandHisHousehold))willintercedewithAllahtojudgeamongstthepeople.ThenhewillleavehereuntilhewillholdthearcofthegateofParadise.Onthatday,Allahwillmakehimascendthegloriousstationandall
thepeoplepresenttherewillsinghispraises.[19]*
Mutualrelationbetweenintermediation,intercessionandseekingaid
AnotherpointworthnotinginthecontextofintermediationisthatwhenwerequestsomeonetoactasourintermediarytoAllah,italsoseemstosupporttherelevanceoftherelatedconceptsofintercessionandseekinghelpfromAllah’sfavourites.Itmeansthatwhentherelevanceofintermediationhasbeenproved,therelevanceofothertwoconceptsisautomaticallyestablished.ThefollowingQur ’ānicverseclearlylinksthethreeconceptsbyexplainingtheirmutuallyreinforcingrole:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful.[20]
ThisQur ’ānicverseclearlyarguesinfavourofintermediation.Itmeanswhenpeoplehavecommittedsin,theyshouldseekthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)intheirsupplicationtoAllahandtheProphet(PeacBeUpHimandHisHousehold)alsopraysfortheirforgiveness,thentheywillfindAllahCompassionateandMerciful.
Fastaghfarullāharguesforintercession.WhenAllahcondonedtheirsinthroughtheintercessionoftheMessenger(PeacBeUpHimandHisHousehold),itmeansthatintercessionisvalidatedbytheQur ’ānictext.Andthethirdconceptofistighāthahisinfactaproofofseekingsomeone’sassistance.WhenamanreturnstotheholyProphet(PeacBeUpHimandHisHousehold)fortheforgivenessofhissins,itclearlymeansthatheisaskingforhisintercession:“O,MessengerofAllah,Iamasinner.Havemercyonme
andintercedeformebeforeAllahsothatHemaycondonemysins.”Thisdesireofthesinner,infact,amountstoistighāthah(seekinghelpfromothers)whiletheProphet’sreadinesstoimploreAllahfortheforgivenessofhissinsisintercession.
References
[1].Qur ’ān(al-Baqarah)2:186.
[2].Qur ’ān(al-Isrā’)17:110.
[3].Qur ’ān(al-Mā’idah)5:54.
[4].Muhammadbin‘Alawīal-Mālikī,Mafāhīmyajibantusahhah,(pp.117-8).
[5].IbnMājahtransmitteditinhisSunan,b.ofiqāmat-us-salātwas-sunnahfīhā(establishingprayeranditssunnahs),ch.189(1:441#1385)anddeclareditsahīh(sound);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofda‘awāt(supplications),ch.119(5:569#3578)andgradedithasan(fair)sahīh(sound)gharīb(unfamiliarorrare);AhmadbinHambalinhisMusnad(4:138);andHākiminal-Mustadrak(1:313,519,526-7)andDhahabīalsodeclareditsahīh(sound).Bukhārīnarrateditinat-Tārīkh-ul-kabīr(6:209-10);Nasā’ī,‘Amal-ul-yawmwal-laylah(pp.417-8#658-60);IbnKhuzaymah,as-Sahīh(2:225-6#1219);Bayhaqī,Dalā’il-un-nubuwwah(6:166-7);Ibn-us-Sunnī,‘Amal-ul-yawmwal-laylah(p.202#622);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(pp.123,125);Nawawī,al-Adhkār(p.83);IbnKathīr,al-Bidāyahwan-nihāyah(4:558-9);Ibn-ul-Athīr,Asad-ul-ghābah(3:571);Mundhirī,at-Targhībwat-tarhīb(1:473-4);YūsufMizzī,Tuhfat-ul-ashrāfbi-ma‘rifat-il-atrāf(7:236#9760);Suyūtī,Khasā’is-ul-kubrā(2:201);Qastallānī,al-Mawāhib-ul-laduniyyah(4:594);ZurqānīinhisCommentary(12:221-2);IbnHajarHaythamī,al-Jawhar-ul-munazzam(p.61);andShawkānīinTuhfat-udh-dhākirīn(pp.194-5).
[6].Bukhārīnarrateditinhisas-Sahīh,b.ofistisqā’(toinvokeAllahforrainat
thetimeofdrought)ch.3(1:342-3#964),andb.offadā’il-us-sahābah(thevirtuesoftheCompanions)ch.11(3:1360#3507);IbnHibbān,as-Sahīh(7:110-1#2861);IbnKhuzaymah,as-Sahīh(2:337-8#1421);Hākim,al-Mustadrak(3:334);Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(3:97);Bayhaqīinas-Sunan-ul-kubrā(3:352)andDalā’il-un-nubuwwah(6:147);Baghawī,Sharh-us-sunnah(4:409#1165);Nawawī,al-Adhkār(p.80);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.128);IbnHajar‘Asqalānī,Fath-ul-bārī(2:494);Qastallānī,al-Mawāhib-ul-laduniyyah(4:277);ZurqānīinhisCommentary(11:151-3);Shawkānī,Tuhfat-udh-dhākirīn(p.58);andMuhammadZāhidKawtharīinhisMaqālāt(p.380).
[7].Dārimīnarrateditinch.15ofthemuqaddimah(introduction)tohisSunan(1:43#93);Ibn-ul-Jawzī,al-Wafā’bi-ahwāl-il-Mustafā(2:801);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.128);Qastallānī,al-Mawāhib-ul-laduniyyah(4:276);andZurqānīinhisCommentary(11:150).
[8].RāghibAsfahānī,Mufradātalfāzal-Qur ’ān(p.871).
[9].IbnManzūr,Lisān-ul-Arab(11:725).
[10].Zamakhsharī,al-Kashshāf‘anhaqā’iqghawāmid-it-tanzīl(1:488).
[11].Bukhārī,as-Sahīh,b.ofadhān(thecalltoprayer)ch.8(1:222#589);Nasā’ī,Sunan,b.ofadhān(2:27);AhmadbinHambal,Musnad(3:354);IbnHajar‘Asqalānī,Fath-ul-bārī(2:94;8:399);Bayhaqī,as-Sunan-ul-kubrā(1:410);Baghawī,Sharh-us-sunnah(2:283-4#420);MuhammadKhatībTabrīzī,Mishkāt-ul-masābīh,b.ofsalāt(prayer)ch.4(1:216#659).
[12].Qur ’ān(Sād)38:82.
[13].Qur ’ān(al-Mā’idah)5:35.
[14].Ismā‘īlDihlawī,Sirātmustaqīm(p.58).
[15].Qur ’ān(Āl-i-‘Imrān)3:38.
[16].Qur ’ān(al-Baqarah)2:61.
[17].IbnKathīr,al-Bidāyahwan-nihāyah(5:30).
[18].HaythamīnarratesitinMajma‘-uz-zawā’id(10:132)andsaysthatitsmenaretrustworthy.
[19].Bukhārī,as-Sahīh,b.ofzakat(obligatorycharity)ch.51(2:536-7#1405);Tabarānītransmitteditinal-Mu‘jam-ul-awsat(9:331#8720);andHaythamīciteditinMajma‘-uz-zawā’id(10:371).
[20].Qur ’ān(an-Nisā’)4:64.
CHAPTERTWO:TheDoctrineofTawassul(IntheLightofQur’ān)
Inthelastchapteritwasdiscussedthattawassulandwasīlah,semanticallyspeaking,areameansofapproachtosomething;theyarealsoinstrumentalinachievingnearnesstosomeone.SincetheobjectoflifeofabelieveristoattaintheproximityandpleasureofAllah,HehasguidedthematmanyoccasionsintheHolyQur ’āntogainaccesstoHim;andintheprocess,notonlytosatisfytheirquestfortruthbutalsotoseekHispleasure.ThesearchfortruthandAllah’spleasureareinterrelated.Itobviouslyimpliesthatthebelieverisnotseekingthephilosopher ’struth,whichismoreorlessabstractandlackspersonalinvolvement.Thetruththatabelieverisseekingmustreflecthisemotionalinvolvement.Thisisapreconditionforanyfavourabledivineresponse,andwhenthisconditionisfulfilled,hisquestispositivelyrewarded.Heachievesthreetargetsinasingleleapoffaith;hecomesclosertotruth,hesatisfieshisowncrazefortruthandatthesametimeheisabletoreceiveAllah’spleasure,whichistheultimateaimofhislife.SomeoftheQur ’ānicversesgivenbelowclearlyprovehowexplicitlyandwithoutanyambiguityAllahhasenjoineduponthebelieverstoseekmeansofaccessibilitytoHimforthefulfilmentoftheirneedsanddesiresandforleadingacontentedlifeonthisearth.
ArgumentNo.1:Injunctionforseekingmeansofapproach
ItiscommandedbyAlmightyAllahastheholyQur ’ānstates:
Obelievers!FearAllahandseekmeans(ofapproachto)His(presenceandtoHisnearnessandaccessibility)andstriveinHiswaysothatyoumayprosper.[1]
TheQur ’ānicversestressesfourthings:
faith,
piety,
searchformeansofapproach,and
struggleforAllah’ssake.
Firstofall,theQur ’ānmentionsfaith.AfterfaithitenjoinspietyuponthebelieversbecauseaheartlacedwithfearofAllah,isinfactaheartlacedwithHisobedience.AmanwhopossessespietyneverdisobeysAllah.EachmomentofhislifeisspentinpleasingHimand,incidentally,allofhisotherconcernsarepushedintothebackground.Asamatteroffact,obeyingthedivineregulationsbecomesapartandparcelofhisexistence.Virtueandgooddeedsshapeupasinseparablepartsofhischaracterandconduct.HisdesiretobeclosetoAllahelevateshiminHiseyes.HeisalwaysengagedinactsthatwillearnhimthepleasureofAllahandnearnesstoHim.Thewordittaqū[derivativeoftaqwā(piety)]isacomprehensivewordanditembodiesallactsthatsavehimfromAllah’sdispleasureandbringhimclosertoHim.
Thethirdregulationstressesthesearchformeansofapproach.TheQur ’ānsays,“Seekmeans(ofapproachto)His(presenceandtoHisnearnessandaccessibility).”Someofthereligiousscholarshaveinterpretedwasīlah(themeansofapproach)mentionedintheQur ’ānicverseasfaithandgooddeedswhileothers,whoareinthemajority,haveexplainedthewordastheprophets,therighteousandthefavouritesofAllah.Theyarguethattheexpressionittaqullāhsubsumesfaith,gooddeedsandallformsofworship.ButthefactisthattheverseenjoinsuponthebelieverstosearchmeansofapproachtoAllah’spresence.AsfarasfaithandvirtuousactsarethemeansofdrawingclosetoAllah,theprophetsandHisfavouritesarerankedaboveallothers.Thus,ShāhWalīAllahMuhaddithDihlawīhasexplainedwasīlahasallegiancetotheguide[2]whileShāhIsmā‘īlDihlawībelievesthatwasīlahistheguidehimself.Hesays:
Itisalmostimpossibletoreceive(divine)guidancewithoutthedirection(provided)bytheguide.[3]
Referringtothesamesituation,MawlānāRūmbelievesthathehasattainednearnesstoAllahonaccountofthecompanyofShamsTabrīzī.[4]
Thefourthregulationrelatestojihad.JihadalsoservesasameanstopromoteIslam,tostrengthenandconsolidateitandtoimplementdivineinjunctions.When,inthesameQur ’ānicverse,faith,pietyandstruggleinthewayofAllaharevestedwithlegitimacy,thefourthregulationrelatingtowasīlahbecomesautomaticallylegitimate.ThuswasīlahdoesnotamounttoassociatingpartnerswithAllah.Insteadofencouragingpolytheismamongthebelievers,itratherreaffirmstheOnenessofAllah.And,besides,whenrelianceonitisbeingconfirmedbytheQur ’ānitself,anyobjectionsorreservationsagainstitareinfactadenialoftheQur ’ānictruth.
ArgumentNo.2:Searchformeansofapproachisavalidact
TheholyQur ’ānhasstatedinanothercontext:
Those,whomtheyworship(thatis,theangels,jinn,‘Īsā( مالسلا هيلع )and‘Uzayr( مالسلا هيلع )etc.,-theymaketheirportraitsandstatuesandworshipthem),they(themselves)seeknearnesstotheirLord,throughthosewhoamongthemarethenearest(toAllah’spresence),andthey(themselves)hopeforHismercy,and(themselves)fearHispunishment.(Nowyoutellhowcantheydeservetobeworshipped,theythemselvesarebowingbeforethetruthfulLord.)Surely,thepunishmentofyourLordisathingtobefeared.[5]
Duringtheeraofignorance,thenon-believersusedtoworshiptheangels,thejinn,‘Īsā( مالسلا هیلع )and‘Uzayr( مالسلا هیلع )bymakingtheirstatuesandportraits.BeforetheadventofIslam,thejinnhadsparednoefforttomisguidehumanbeings.Theyenteredthestatuesandplayedbizarretricks.Thesimpleandnaivepeopleworshippedthestatueswhentheysawthemmovingandsmiling.ButwhenthelightofIslamdawned,thejinnsoughtforgivenessofAllahfortheirdeedsofdevianceandembracedIslam.Theydiscardedtheirfalsenotionsandpracticesandfollowedtherightpath.TheyturnedintoloyalandobedientfollowersofAllahandwereconstantlyinsearchoffindingmeansofaccesstoHim.
‘AbdullāhbinMas‘ūdcommentsthatthisQur’ānicversewasspecificallyrevealedinfavourofanArabcommunitywhoworshippedaparticulargroupofjinn.WhenthesejinnconvertedtoIslamandtheirworshipperswereunawareofthefactoftheirconversion,AllahremindedthemthatthosetheyusedtoworshipwerenowprostratedbeforeHimandwereseekingmeansofapproachtogainHisnearness.[6]
ThiselaborationmakesitclearthatitisvalidtorelyonthosewhoareneartoAllahthroughtheirobedienceandactsofvirtue.AndthosewhoareneartoAllahfurtherrelyonthosewhoareevennearertoHim,anditisacontinuousprocessbecausethequestfornearnesstoAllahisanunendingprocess.ThisalsoclearlyimpliesthattherearedifferentdegreesofnearnesstoAllah,thenearestdegreeenjoyedbytheHolyProphet(PeacBeUpHimandHisHousehold).
ThisQur ’ānicverseclarifiesbeyondanyparticleofdoubtthatthegodsworshippedbythenon-believersandwhocalledonthemintheirhourofdistressarenotinfactgodsbecausetheythemselvesarebusyseekingthepleasureofAllah.Iftheyhadbeengodsthemselves,asthenon-believersignorantlybelieved,theywouldnothavebeeninneedofworshippingsomeoneelsetoseekhisgoodwill.Infact,theyareashelplessastheirworshippersandtheobviousproofoftheirhelplessnessistheirlackofself-reliance.TheversealsoclarifiesthepointthattoseekaccesstoAllahthroughthosewhohavealreadyattainednearnesstoHimisavalidactasthishasalsobeentheteachingandpracticeofthesedivinefavourites.AquestionarisesherehowcanthosewhothemselvesareseekingmeansofaccesstoAllahpossiblyserveasmeansofapproachtoHim?AreflectiononthisQur ’ānicverseitselfprovidestheanswer:toworshipanyoneexceptAllahisforbiddenbuttorelyonAllah’sfavouritesandtorequestthemtopraytoHimforthefulfilmentofone’sneedsisquitevalid.Itisanegationofworship,notanegationofmeansofapproachtoAllah.WhileitisvalidonlytoworshipAllahandnooneelse,itisalsovalidtoseekthemeansofcomingclosetoHim.Allah’sfavouritesserveonlyasthemeans;theyarenotsubstitutesforHim.Therefore,itiscorrecttobelievethatallfavouritesofAllahareonlymeansofaccesstoHimasitisAllahAloneWhoistobeworshipped.
ArgumentNo.3:Intermediationthroughtheholy
Prophet(SAW)
Thereisanotherverse,whichmakespermissibletoseekmeansofapproachtoAllah.Asitissaid:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavefoundAllahtheGranterofrepentance,extremelyMerciful.[7]
ThisQur ’ānicversecommandsallthebelieverstorelyonthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)inordertohavetheirsinsandlapsescondonedbyAllah.Therelevanceofthisverseisnotlimitedtohisactuallifeonthisearthbutitalsoappliestohislifeafterdeath.Theexegetesandotherleadingscholarshavealsoexplainedthemeaningsoftheverseatlengthwhichwillbedealtwithelaboratelyinthethirdsectionoffifthchapter.
ArgumentNo.4:RelieffromdistressthroughtheholyProphet(SAW)ontheDayofJudgement
TheHolyProphet(PeacBeUpHimandHisHousehold)isthedearestofAlmightyAllah.That’swhyHeblesseshimthemost.Asitisstated:
SoonyourLordshallappointyoutothehigheststationinParadise(thatis,thathighplaceofintercessionwheretheformerandthelatteroneswillreturn
tohimandglorifyhim).[8]
MaqāmmahmūdisthehighandexaltedplacewhichisspecifiedfortheHolyProphet(PeacBeUpHimandHisHousehold)ontheDayofJudgementasadivineacknowledgementofhisgloryandexcellence.Thepurposeofhiselevationtothehighstationishisintercessionforthebelievers.ItisprovedbytheQur ’ānandhadiththatthisformofintercessionistheexclusiveprerogativeoftheHolyProphet(PeacBeUpHimandHisHousehold).OntheDayofJudgementallthepeople,sufferingfromtheagonyofpain,willrallyroundtheProphet(PeacBeUpHimandHisHousehold).TheywillrequesthimtopleadtheircasebeforeAllahinordertoexpeditetheprocessoftheiraccountabilitytorelievethemoftheagonizingpunishment.TheundoubtedandauthentictraditionssupporttheviewthatAllah,forthesakeofHisProphet(PeacBeUpHimandHisHousehold),willacceleratetheactofaccountability.ThusitisclearthatevenontheDayofJudgementallthepeoplewillmakehimastheirintermediarytoplacetheirpleabeforeAllah.ThisisthemainobjectofhisappointmenttothespecifiedhighstationinParadisewhichismentionedinthisverse.
ArgumentNo.5:SteadfastnessinguidancethroughtheholyProphet(SAW)
AllahsaysinsurahĀl-i-‘Imrān:
Andhowwouldyou(now)disbelievewhileyouare(amongthosefortunate)thattoyouarerehearsedtheversesofAllah,andHisMessenger(himself)isinyourmidst?AndwhoeverholdsfasttoAllah’s(lap),isindeedguidedtowardstherightpath.[9]
ThisQur ’ānicversealsopleadsforintermediation.Whenwereflectonthewordswafīkumrasūluh,wecometorealizethattheHolyProphet(PeacBeUpHimandHisHousehold)issuchsourceofintermediationwhoisblessedbyAllahHimselftointercedeforthepeople.ItisonaccountofhisGod-givenstaturethathecanpersuadeAllahtodrawpeopleoutofthedarknessofdisbeliefandblessthemwiththelightofguidance.WakayfatakfurūnamakesitfurtherclearthattorefrainfromreturningtodisbeliefisalsomadepossiblethroughtheProphet’smediation.Theversestressestwothings,whichareinterlinked.PeoplereceiveguidancethroughthemediationoftheProphet(PeacBeUpHimandHisHousehold)andthisguidanceisstrengthenedandfortifiedagain,throughtheHolyProphet(PeacBeUpHimandHisHousehold).Thatis,boththereceptionofguidanceanditssustenancearepossiblethroughthemediationoftheProphet.AllahisAll-PowerfulanditiswithinHispowertoguideanyonedirectlyifHelikes.ButwhenheHimselfsaysthatHewillkeepussteadfastinguidancethroughthemeansoftheProphet(PeacBeUpHimandHisHousehold),itissurelyaclearproofofthefactthatintermediationisalegitimateact.
ArgumentNo.6:StallingofpunishmentthroughthemediationoftheProphet(SAW)
AllahsaysintheQur ’ān:
And(thefactofthematteristhat)itisunbecomingofAllahtoinflictpunishmentonthemwhile(Oexaltedfriend,)youarealso(present)amongthem,norwillAllahpunishtheminastatewhiletheyareseekingforgiveness(fromHim).[10]
InthisQur ’ānicversethedivinepunishmentmaybestalledfortworeasons:
ThepresenceoftheHolyProphet(PeacBeUpHimandHisHousehold)amongthem.
SeekingforgivenessfromAllah.
Firstofall,AllahstressesthepointthatHedoesnotwanttopunishthembecausetheHolyProphet(PeacBeUpHimandHisHousehold)ispresentamongthem;andsecond,HewithholdsthepunishmentbecausetheyseekHisforgiveness.Whatistobenotedhereistheorderingofthetworeasons.AllahgivesprioritytothepresenceoftheHolyProphet(PeacBeUpHimandHisHousehold).TheverseclearlyarguesthataslongastheProphet(PeacBeUpHimandHisHousehold)ispresentamongthem,Allahwouldwithholdthepunishment,whichwouldhavesurelygrippedtheminhisabsence.HeretheProphet(PeacBeUpHimandHisHousehold)isactingasanintermediaryforhisUmmah.NotonlydoesAllahaccepthismediation,butHealsoaccordsitprimacyevenoverHisOwnforgiveness,andthisisclearlysupportedbythewaythetworeasonsforwardingoffpunishmentarearrangedinthisQur ’ānicverse.Somepeople,whointerpretthewordpresenceasmerephysicalpresence,thatis,hisactuallife-spanonthisearth,arequitemistaken.Itisnothingbuthair-splitting.Allahisnotmakinganydistinctionbetweenhislifeonthisearthandhislifeafterdeath.Thewordpresenceisinfactusedinaninclusivesense.InthefollowingpagesIshalltrytoexplainthatthisappliedtohispresenceevenbeforehewasactuallybornintothisworld.Evenbeforehisbirth,theJewsusedtopraytoGodfortheirvictoryovertheunbelievingArabsthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)aspointedoutbyAllahHimself:
Thoughbeforethistheythemselves(throughthemediationofthelastProphetMuhammad(PeacBeUpHimandHisHousehold)andtheQur’ānthatwasrevealedtohim)offered(theprayer)forvictoryoverthenon-believers.[11]
ThisQur ’ānicverseillustratesaJewishpractice,whichisendorsedbythe
Qur’ānandalltheexegetesandexpertsonhadithhavemadeitasabasisoftheirarguments.[12]
ItmeansthatthefacthasbeencollectivelyacknowledgedthatifthepeopleinthepastcouldrelyonthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)forthefulfilmentoftheirneeds,itbecomesnotonlyvalid,butevenmorestrictlybinding,fortheMuslimcommunitytocontinueatime-hallowedtradition.
ArgumentNo.7:Zakariyyā’suseofMaryam’splaceofworshipasmeans
Allahsays:
AndhersupervisionwasgiventoZakariyyā.WheneverZakariyyāenteredherplaceofworship,hefoundwithher(thelatestandfreshest)itemsoffood.Heasked,“OMaryam,wheredothesethingscometoyoufrom?”Shesaid,“This(food)comesfromAllah.”Surely,AllahgivestowhomsoeverHewisheswithoutmeasure.[13]
InthenextverseAllahhasmentionedZakariyyā’sprayeratthisveryspot:
AtthatveryplaceZakariyyāprayedtohisLord.Herequested,“MyMaster!GivemefromYourselfpureoffspring.SurelyYouaretheHearerofprayer.”[14]
Rectificationofanerror
ItmaybeassumedherethatwheneverZakariyyā( مالسلا هیلع )visitedMaryam’sroomtoaskaboutherhealth,hefoundallkindsofout-of-seasonfruitandonedayhejustthoughtofpraying,presumingthattheLord,whocouldsendout-of-seasonfruittoMaryam,hadalsothepowertoblesshimwiththeoffspringinhisoldage,andashethoughtofthis,hethereandthenofferedprayer.OnecansayhehadprayedtoAllahandithadnothingtodowhatsoeverwiththespotatwhichheprayed.Butthisviewappearstobeunreasonableasitgivesrisetoanumberofquestions:
HadZakariyyā( مالسلا هیلع )neverprayedinthepast?
WhyhadZakariyyā’sprayerbeengrantedonlythen?
WhyhadZakariyyā( مالسلا هیلع )chosenthatparticularspotforhisprayer?Didheconsideritmoresacredthansomeotherspots?
WhydidtheQur ’ānstressprayingatthatveryplace?
Qur ’ānitselfhasrectifiedtheerrorandeliminateduncertaintybyusingthewordhunālika(there).WhenwereflectonthewordsoftheQur ’ānicverse,werealizethatitwasZakariyyā’sroutinethathewokeupinthelaterpartofthenightandprayedtohisLord.Accordingtohisroutine,evenonthatdayhewokeuptoofferhisprayer,butinsteadofprayingathisusualplaceofworship,hechosespecificallythechamberinwhichMaryamlived.Ifhehadofferedhisprayeronlybyaccidentandnotbydesign,theinsertionofthewordhunālikawouldhavebeensuperfluousandinsignificant.SuchaninterpretationisnotonlyamisreadingoftheQur ’ānicmessagebutalsoaviolationofitsspirit,whichdiscouragesandcondemnsallformsofsuperfluity.Thusthe
choiceofthatparticularspotisanactofintermediationandatthesametimeitisaconfirmationofthefactthatasacredspotcanalsoserveasasourceofintermediation.
Immediateacceptanceofprayerthroughmediation
AllahhasdescribedtheacceptanceofprayerthroughmediationinthefollowingQur ’ānicverse:
Hestillstoodprayinginthechamber(orhewassimplyimploringtheLord)thattheangelscalledtohim:surely,Allahgivesyougladtidingsof(son)Yahyā.[15]
WhenZakariyyā( مالسلا هیلع )chosethatsacredspotforhisprayer,andthenofferedhisprayer,hisprayerwasinstantlygranted.ThisfactclearlyprovesthatAllahlikesintermediationthroughhisfavouriteservantsandtheproofofHisappreciationappearsintheformoftheparyer ’sacceptance.Thestressislaidnotonlyonacceptance,butalsoontheimmediacyofacceptance.Itmeansthattheprayerthroughmediationisnotonlygranted,butitisalsoimmediatelygranted.
ArgumentNo.8:ReturnofYa‘qūb’seyesightthroughthemediationofYūsuf’sshirt
AllahsaysinsurahYūsuf:
(Yūsufsaid,)“Takemyshirtandlayitonthefaceofmyfather(Ya‘qūb),hewillregainhissight.”[16]
TheQur ’ānhasexpressedthelaterdevelopmentinthesewords:
Whenthebearerofgladtidingsarrived,helaidtheshirtonthefaceofYa‘qūbandhissightreturnedimmediately.[17]
ThisQur ’ānicverseclearlyprovesthatintermediationthroughanyobjectassociatedwiththeprophetsandthesaintsdoesnotnegatetheIslamicconceptofdivineunity.Inthiscasethesenderoftheshirtisaprophet,theonewhoisbenefitingfromthisactofintermediationisalsoaprophetandtheonewhoisdescribingtheact,areallpartsofasacredphenomenonauthenticatedbytheQur ’ānitself.Therefore,toexpressanydoubtsandreservationsaboutitsauthenticityistodenythesanctityofanactwhichisbeingsanctifiedbynolessanauthoritythantheQur ’ān.ThisQur ’ānicverseactuallystressesthefollowingpoints:
First,thoughfromthepointofviewofjā’-al-bashīr,thisformofintermediationisapparentlywithoutthedirectinvolvementofaprophet,itactuallytakesplacethroughthephysicaluseofoneofhisrelics,i.e.oneoftheobjectsassociatedwithhim.
Second,sincethebearerofgladtidingsdidnotutterawordashelaidtheshirtonthefaceofYa‘qūb( مالسلا هیلع ),therefore,thereturnoftheeyesightthroughthemeansoftheshirtisaformofintermediationwithoutwords.
Third,torelyonsomeonewhoisnotaprophetisalsooneofthetraditionalpracticesoftheprophetsandtodeclarethepracticeoftheprophetsasaformofdisbeliefisnothingbutareflectionofmalice,ignoranceandlackofunderstandingonthepartofthosewhoboastfully,andsometimesoutofsheerflauntingarrogance,indulgeinfabricatingsuchfalseallegations.IntheQur ’ānicverseAllahisexpressingtheformofintermediationpractisedbytwogreatprophets,Ya‘qūb( مالسلا هیلع )andYūsuf( مالسلا هیلع ).NoMuslimcandenytherealityofintermediationinthepresenceofsuchaclearlydescribedtradition.Iftherehadbeenanyambiguityorsemantictwistinitsexpression,theymighthavehadsomebasisofdoubt.Butwhentheargumentissoexplicit,anydoubtaboutitsveracityisnothingbutanuglyconcoction.Besides,themostsignificantpointstressedbytheQur ’ānicverseisthatoneprophet,Yūsuf( مالسلا هیلع ),isissuingtheinjunctionofintermediationandtheotherprophet,Ya‘qūb( مالسلا هیلع ),isreceivingthebenefitfromthisactofintermediation.Itmeanstheshirthereservesasthesourceofintermediation.Therefore,ifitisvalidtopracticeintermediationthroughaprophet’sshirt,itspracticethroughtherelicsoftheprophetsandthesaintsisautomaticallyvalidated.
Realmeaningofsupernaturalcauses
Itmeansthatifanacttakesplacewithoutthefactorsorcauseswhicharenecessaryforitsmanifestationoroccurrence,itiscalledasupernaturalact,forexample,thebirthof‘Īsā( مالسلا هیلع ),becausethebirthofapersoniscausedbyanumberoffactors.Ifthesefactorsareabsent,thequestionofbirthdoesnotarise.Butinthecaseofthebirthof‘Īsā( مالسلا هیلع ),thesefactorsareglaringlyabsent,i.e.thefactofbirthwithoutthepresenceoftheoppositegenderand,therefore,itcanbeexplainedonlyasaresultofsupernaturalcauses.
Itisgenerallysaidthatmediationforsupernaturalactsisdisbeliefwhileitispermissibleinthecaseofnaturalacts.Thisconceptderivesfromtheignorance
ofpeopleaboutthetruedefinitionofsupernaturalcauses.Thesepeopleareguidedonlybyasuperficialdefinition,whichsuggeststhatanyphenomenonthatisnotadequatelyexplainedbytheworldofcausesissupernaturalandthatwhichfallswithinitsscopeisnatural.InordertounderstanditstruenaturetheexampleofthereturnofYa‘qūb’seyesightseemstobequiteapt.Iftherestorationofvisioncomesaboutasaresultofmedicaltreatmentorsurgicaloperation,itwillfallwithintheambitofthecausesandiftherehabilitationofeyesighttakesplaceasaresultofmerelyplacingtheshirtontheface,itwillfallbeyondtheinfluenceofcauseswhichisgenerallydescribedasasupernaturalphenomenon.Thisbriefdiscussionprovesthat:
Ifaneffectoccurswithoutcauses,itisasupernaturaleffect.
IntermediationthroughthesupernaturalcausesisendorsedbytheQur ’ānandprovedbythepracticeoftheprophets.
Idhhabūbi-qamīsīdoesnotrelyonanykindofsupplicationnoronanymedicine;itonlyrecordstherecoveryofeyesightthroughthephysicalapplicationoftheshirt.Therefore,itprovidesanillustrationofintermediationthroughthesupernaturalcauses.IfthiskindofintermediationwereanegationofbeliefstheQur ’ānwouldneverhavepermitteditbecauseitcondemnsallkindsofdisbelief.
Hereanotherpointisclamouringforourattention,andthatistodeclarevalidanactofintermediationwhichisengineeredbynaturalcauseandtodeclareitinvalidbecauseitisbroughtaboutbysupernaturalcausesisinitselfakindofself-inventedclassification,whichissupportedneitherbytheQur ’ānicversesnorbytheauthentictraditionsoftheprophets.ThecorrectIslamicbeliefisthattherealcauseandhelperisAllahHimself.NoonesharesHisqualitiesandattributesbecause,inviewofHisuniqueness,anyefforttoassociatepartnerswithHimisnotonlyimpracticablebutalsoinconceivable.Disbeliefisdisbeliefatanyplaceandinanycontextofsituation.Whetheryousugar-coatit
orpresentitasanambiguoustemptation,itremainsdisbelief.
Naturalandsupernaturalcausesoperateonentirelydifferentplanes:whilenaturalcausesrelatetooutwardeffects,supernaturalcausesrelatetoinnerandspiritualeffects.Therearealargenumberofissuesinourlives,whichareresolvedthroughnaturalcauses,buttherearesomeissues,whichareresolvedinternallyandspirituallywithoutanyrecoursetoouterandmaterialcauses.Thefactisthatnoeffectiswithoutacause;onlyinsomecasesthecauseismanifestwhileinothercasesitremainshiddenanditisrevealedonlytopersonswithgiftedinsight.Ifanacthappenswithoutanyapparentrelianceonvisiblecauses,itisalsoreallynotwithoutacause;onlythecauseremainsgenerallyinvisible.
Thegistofthediscussionisthatifwecondemnintermediationasaformofdisbeliefinsupernaturalmatters,itwouldbeadirectviolationoftheQur ’ānicinjunctionsandthetraditionalpracticesoftheprophets.Forexample,whenJibrīl( مالسلا هیلع )atAllah’sbehest,appearedbeforeMaryaminhumanguiseinconnectionwiththebirthof‘Īsā( مالسلا هیلع ),headdressedherinthesewords:
IhavebeenonlysentbyyourLord.(Ihavecomebecause)Ishouldblessyouwithapureson.[18]
InthisQur ’ānicverseJibrīl( مالسلا هیلع )isattributingtohimselftheblessingofthesonwhichisabsolutelyunsupportedbyexternalcauses,i.e.toblessherwithasonwithoutthepresenceofafatherwithjustapuffofairisonlyasupernaturalact.Butinthisdialogue,oneofAllah’ssuperiorangelsisperformingtheactofintermediation.Therefore,Qur ’ānicversescannotbefalsifiedonthebasisofaself-coinedbelief.IntermediationisaQur ’ānicfactanditisalegalact.
ArgumentNo.9:Self-humiliationandhelplessnessasaformofmeans
Extremeself-humiliation,self-deflation,modestyandhelplessnessarerecommendedmeanstocrushone’sego.IfsomeonepraystoAllahinastateofself-laceration,hisemotionalandmentalstateservesasameanstogainaccesstoAllahWhoisdeeplymovedbythepurityandintensityofhisprayerandgrantshisrequest.
TheprayersoftheCompanionsandthesaintswereinvariablyeffectivebecauseintheirprayerstheydemeanedthemselves,loweredtheiregosandapproachedAllahinanabsolutelyhumbleframeofmind.TheyshedalltheirpretensionsandplacedthemselvescompletelyatthewillandmercyoftheirLord.TheprayersofAbūBakr,‘Alī,Zayn-ul-‘Ābidīnand‘Abd-ul-QādirJīlānīgushoutofasimilarstateofhumilityandself-lashing.
Thesamephilosophyformsthebasisofintermediation.SomethingisofferedtoAllahinone’sprayerasasupporttoenhanceitschancesofacceptance,ratheritpersuadesAllahtograntitevenwhenHeisdisinclinedtodoso.ItawakensHismercyandHesoftenstowardstheprayeeandfulfilshisdesire.AnythingwhichactsasmeansmusteitherbeasacreddeedorsomerighteouspersonwhoenjoysAllah’sblessings.ItisonaccountofhispersonalsanctityasanintermediarythatAllahismovedtoaccepttheprayer,asAllahbefriendsthosewhoseekHispleasureandHeneverletsthemdown.Sothegrantingoftheprayerthroughsuchanintermediaryisanindirectacknowledgementofhisvirtueandpiety.Therefore,thosewhotrytoraisetheseagentsofintermediationtothelevelofdivinepartnersarethevictimsofrationalpurblindness.Howcanaperson,whohimselfisahumbleservantoftheLord,andwhoseverysurvivalandintegritydependsonHispleasure,everimaginetoexcelHim?Thisisonlyamaliciousdisfigurementofreality.
ItisrecordedintheQur ’ānthatwhenAdam( مالسلا هیلع )committedtheerror,hebesoughtAllah,stressinghishelplessnessandhislowlystate:
OourLord!Wehavecommittedexcessagainstourlives.IfYoudidnotforgiveusand(didnot)takemercyonus,wewillsurelybeamongthelosers.[19]
Inthisprayer,Adam( مالسلا هیلع )hasofferedhisownhelplessnessandhisuttersenseofalienationasasourceofintermediationandaskedforAllah’smercyandforgiveness.TheauthentictraditionsalsoindicatethatAdam( مالسلا هیلع )alsoofferedthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)fortheacceptanceofhisprayerand,asaresult,hewasblessedwithAllah’sforgiveness.
ArgumentNo.10:PrayerfortheentireUmmahasasourceofintermediation
Ifonedoesnotprayonlyforoneselfasexpressedinthewords‘OAllah,havemercyonme,’butpraysfortheentirecommunityasexpressedinthewords‘OAllah,havemercyonus–theentirecommunity,’thismodeofprayerinitselfbecomesasourceofintermediation.ItisstatedintheholyQur ’ān:
OourLord!Nowforgiveoursinsandeffaceourmistakes(fromourrecordeddeeds)andgiveusdeathinthecompanyofvirtuouspeople.[20]
ArgumentNo.11:AdditionofthewordRabbtothenamesoftherighteousasaformofmeans
TheprayerproveseffectiveifthewordRabbisaddedtothenameofarighteousperson.Forexample,ifoneaddressesAllahasMuhammad'sLordorastheLordofsomesaintorvirtuousperson,theprayergainsineffectivenessanditselfbecomesanagentofintermediation.TheQur ’ānsays:
And,throughyourmercy,makemeamongtherighteouswhoareclosetoYou.[21]
AllahsaysinregardtothosewhohaveattainedHispleasurethroughnobleactsandpiousdeedsand,therefore,haveachievedalevelofself-contentmentrarelyavailabletohumanbeingsonthisearth.Thesearethepeoplewhoremainunruffledandunhingedevenwhenthewindsblowharshly,theheatwaveissizzlinglyinhospitableandthecoldisbiting.AstheQur ’ānstates:
Ocontentedself!ReturntoyourLordinsuchastatethatyoushouldseekHispleasureaswellasbetheobjectofHispleasure(asifyoudesireHispleasureandHedesiresyourpleasure).SojoinMytestedservantsandenterMyParadise(ofnearnessandpresence).[22]
ThisQur ’ānicverserelatestoapersonwhoisabouttohearthegladtidingsofAllah’smercy,kindnessandnearness.Allahisproudofhisobedience.HeactuallygloatsoverhisperseveranceandsincerityinHisservice.Thismandoesnotindulgehisdesires,ratherhesacrificesthemforthecollectivehappinessofthepeople.EachmomentofhislifeisfocusedonseekingAllah’s
pleasure.Hecrushesallthosedesireswhichtendtodeflecthisconcentrationfromrighteousandpiousdeeds.EachphaseofhislifeisaconfirmationofhisfaithinAllah,notadeviationfromit.Heisnotunderthethumbofhisself,ratherhisselfisunderhisthumbandeventhedevilisscaredofseducinghimbecauseheknowsthatallhiseffortstoderailhimfromthetrackofvirtuearedoomedtofailure.HesacrificeshiscomfortstowinAllah’spleasure.HeistotallyintheinfinitegoodnessofhisLordandthisimmersioninvirtuebecomesaguaranteeofhissurvivalandasourceofthatself-renewingcontentmentwhichbringshimincreasinglyclosertoAllah.Heachievesalevelofself-satisfactionwhichisdeniedtothecommonrunofpeopleandhepresentsaperfectmodelofsubmissiontothewilloftheLord.Hisowndesires,whichareusuallyself-seeking,arepushedintothebackgroundandhisleadinglightisthewillandpleasureofAllah.Heis,inreality,oneofthosehonouredandexaltedpersonswithwhomAllahistotallypleased.Asaresult,thereisnodividinglinebetweensuchapersonandtheLordHimself.Whenhespeaks,itseemsasiftheLordisspeakingthroughhim;whenhetalks,itsoundsasiftheLordistalkingthroughhim;whenhewalks,itappearsasiftheLordHimselfiswalking;evenhishearingturnsintoadivineactofhearing.Inshort,thereiscompleteidentitybetweenhimandtheLordbecauseapersonwhohasachievedthislevelofself-controlshallneverindulgeinanactthatcanclashwiththewillandpleasureoftheLord.HehasbeentestedandretestedbyAllah;asaresultofhisstressesandtribulationsAllahhasvestedhimwithsuchahighstatus.Therefore,ifoneapproachesAllahthroughpeoplelikehimandsay,“OLordoftherighteous,”Hismercybubblesoverandgrantstheprayee’swish.AtthattimeHeisnotconcernedaboutthestatusofthepetitioner;HeisratherconcernedaboutthestatusofHisownloyalservantswhohaveattainedHispleasure.Therefore,toapproachAllahthroughtherighteouspeopleisalsooneofthepracticesoftheProphet(PeacBeUpHimandHisHousehold).AftertheFajrprayer,theProphet(PeacBeUpHimandHisHousehold)usedtopray:
OLordofJibrīl,andMīkā’īl,andIsrāfīlandMuhammad!IseekYourprotectionfromthefireofHell.[23]
ShaykhMuhammadbin‘Alawīal-Mālikīsaid,“Itsspecificmentioninhisdu‘ā’
isunderstoodasTawassul,asifheweresaying,“OAllah,IaskYouandIseekJibrīl(Gabriel),Isrāfīl,Mikā’īl(Michael)andMuhammadtheProphet(PeacBeUpHimandHisHousehold)*asmeanstoYou.”[24]*
ArgumentNo.12:IntermediationthroughrememberingtheLord
Allahsays:
And(such)arethesepeoplethatwhentheycommitafouldeedorwrongtheirownlives,rememberAllahandimploreforgivenessfortheirsins.AndwhocanforgivesinsexceptAllah?[25]
ThisQur ’ānicverseprovesthatwhenamancommitssinsandhislifeissoiledwithsmuttydeeds,thenintermediationthroughtheremembranceofAllahcanserveasasourceofforgivenessofhissins.
ArgumentNo.13:Intermediationthroughrememberingtheprophetsandthesaints
TorememberpeoplewhomAllahlovesandwhoareveryclosetoHimonaccountoftheirvirtuousactsisalsoaformofintermediation.Surahal-Fātihah
haslistedanumberofrighteouspersonswhocanserveasintermediariesforAllah’sblessingsbecausethesearethepeoplewhomHehasrewardedwithspecialgifts–theyare,infact,theprizedonesinthedivineestimation.TheQur ’ānstates:
ThepathofthoseonwhomYoubestowedblessings.[26]
Atanotheroccasion,theholyQur ’āndescribesthedetailsofthepeopleonwhomHisblessingshavebeenbestowed:
AndwhosoobeysAllahandMessenger(PeacBeUpHimandHisHousehold)*shallbeamongthose(ontheDayofJudgement)uponwhomAllahhasbestowedHis(special)blessings–theprophets,thetruthful,themartyrsandtherighteous–andtheyareanexcellentcompany.[27]*
Surahal-Fātihahcontainsallformsofintermediation.Asamatteroffact,theentiresurahisanactofintermediationasitistheessenceoftheQur ’ān.ItencouragesthefollowerstoapproachAllahthroughthedivineunity,Prophethoodandotherpiouspersons.But,here,inthisverse,intermediationthroughtherighteouspeopleisrecommendedbecausethesearetheoneswithwhomAllahispleased.
ArgumentNo.14:IntermediationthroughAllah’sblessings
Allahsays:
AndrememberAllah’sthatblessingonyou.Whenyouwere(eachother’s)enemiesbutHecreatedloveinyourheartsandyoubecamebrothersonaccountofHisblessing.[28]
Andanotheroccasion,Hesays:
AndifyouwishtocountAllah’sblessings,youwon’tbeabletocountthemcompletely.Surely,AllahisinfinitelyForgiving,extremelyMerciful.[29]
YoushouldrememberAllah’sblessingsandafterrememberingtheseblessingsseekHisforgivenessandyouwillfindHiminfinitelyForgiving.TheQur ’ānicverseelucidatesthefactthattheremembranceofAllah’sblessingsactivatesHisattributeofmercy.Aprayer,therefore,whichisbasedonrecallingHisblessingsandHiskindness,canserveasanagentofintermediationbyofferingitselfasthepetitioner ’sexpressionofgratitudefortheinexhaustiblekindnessesoftheLordandisfinallygrantedbyHim.TheQur ’ānitselfbearswitnesstoitseffectiveness:
Ifyouaregrateful,thenIwillincrease(blessings)onyou.[30]
ArgumentNo.15:IntermediationthroughtheLord’spromise
AllahhasmadeanumberofpromisestothefollowersoftheHolyProphet(PeacBeUpHimandHisHousehold).Ifthesepromisesarerememberedinamoodofconcentrationandofferedasmeanswhilepraying,theprayerwillbegrantedbyAllah.TheholyQur ’ānstates:
OourLord!BlessuswithallthatwhichYouhavepromisedthroughYourmessengers,anddonothumiliateusontheDayofJudgement.SurelyYoudonotgobackonYourpromise.[31]
ThepetitionerinhisprayeraddressestheLord.HehascommittedmanysinsandperpetratedanumberoffouldeedsbutheisnowconsciousofhissulliedcareerandinaspiritoftotalhumilitysurrendershimselftotheoverflowingmercyoftheLordsaying:OAllah!OurdeedsarenotsuchthatwedeserveYourmercyandforgiveness,therefore,wepraytoYouthroughYourmessengersthatmayYoukeepussafefromthegruellingandscorchingheatandhorrorsoftheDayofJudgement.Weareholdingfasttoyourexaltedprophets,wearefollowingintheirfootstepsandwearefollowingthefaiththeyhavetaughtus.Yourprophetshavealsotaughtusthatkeepingontoourfaithisameansofoursalvationandwebelieveinitsincerely.Therefore,showusYourpromiseasdaylightbecauseYoualwaysfulfilYourpromises.
References
[1].Qur ’ān(al-Baqarah)2:186.
[1].Qur ’ān(al-Mā’idah)5:35.
[2].ShāhWalīAllahMuhaddithDihlawī,al-Qawl-ul-jamīl(p.34).
[3].Ismā‘īlDihlawī,Sirātmustaqīm(p.58).
[4].MawlānāRūm,Mathnawīma‘nawī.
[5].Qur ’ān(al-Isrā’)17:57.
[6].Bukhārīnarrateditinhisas-Sahīh,b.oftafsīr(interpretationoftheQur ’ān)ch.205(4:1747-8#4437-8);Musliminas-Sahīh,b.oftafsīr,ch.4(4:2321#3030);Hākiminal-Mustadrak(2:362);andBaghawīcitesitintafsīrof17:57inMa‘ālim-ut-tanzīl(3:120).
[7].Qur ’ān(an-Nisā’)4:64.
[8].Qur ’ān(al-Isrā’)17:79.
[9].Qur ’ān(Āl-i-‘Imrān)3:101.
[10].Qur ’ān(al-Anfāl)8:33.
[11].Qur ’ān(al-Baqarah)2:89.
[12].Completediscussiononthetopicisinchapter5,section1.
[13].Qur ’ān(Āl-i-‘Imrān)3:37.
[14].Qur ’ān(Āl-i-‘Imrān)3:38.
[15].Qur ’ān(Āl-i-‘Imrān)3:39.
[16].Qur ’ān(Yūsuf)12:93.
[17].Qur ’ān(Yūsuf)12:96.
[18].Qur ’ān(Maryam)19:19.
[19].Qur ’ān(al-A‘rāf)7:23.
[20].Qur ’ān(Āl-i-‘Imrān)3:193.
[21].Qur ’ān(an-Naml)27:19.
[22].Qur ’ān(al-Fajr)89:27-30.
[23].Hākimnarrateditinal-Mustadrak(3:622)throughUsāmahbin‘Umayr;Tabarānīinal-Mu‘jam-ul-kabīr(1:195#520);andHaythamīinMajma‘-uz-zawā’id(2:219).Nasā’īalsonarrateditwithafewdifferentwordsthrough‘Ā’ishahinhisSunan(8:278);AhmadbinHambalinMusnad(6:61);andHaythamīinMajma‘-uz-zawā’id(10:104,110).
[24].Muhammadbin‘Alawīal-Mālikī,Mafāhīmyajibantusahhah(p.153).
[25].Qur ’ān(Āl-i-‘Imrān)3:135.
[26].Qur ’ān(al-Fātihah)1:6.
[27].Qur ’ān(an-Nisā’)4:69.
[28].Qur ’ān(Āl-i-‘Imrān)3:103.
[29].Qur ’ān(an-Nahl)16:18.
[30].Qur ’ān(Ibrāhīm)14:7.
[31].Qur ’ān(Āl-i-‘Imrān)3:194.
CHAPTERTHREE:RejectionofObjectionsagainstTawassul
InthelastchapterIhavemadereferencetoonlyafewversesoutofhundredsofQur ’anicversestoexplaintheconceptofTawassul,whichhavehelpedinremovingthefilmofconfusionandmisconceptionthathadenvelopeditoverdecadesofprejudicedandsemi-scholarlyfumbling.Ifwereflectonthesedivineinjunctionsinthelightofacorrectunderstandingofthespiritofourreligion,wewillnotonlybeabletograspthecruxofIslamicfaithbutthiswillalsoautomaticallyservetoclarifyanumberofmisunderstandingsthathavegatheredroundtheconcept.Itwillsortoutthegrainfromthechaff,differentiatingpeoplewithcorrectandbalancedunderstandingfromthosewhoseinterpretationisaskewandexclusive.InthischapterIshallattempttoanswerthebaselessobjectionswhichhavebeenlevelledagainstthevalidityofTawassulasareligiousconceptandestablishitstruemeaninginthelightofthereasoningfurnishedbytheQur ’anandthehadith.Therefore,thischapterisdividedintotwosections.Inthefirstsection,correctmeaningsoftheQur ’anicversesaregivenwhicharemadeabasisofargumentsagainstTawassulthroughflagrantmisinterpretation.Inthesecondsection,acorrectassessmentshallemergeasaresultoftheformofintermediationfollowedbytheprophetsandthesaints,particularlyinresponsetoanobjection,butstrictlyinthelightofthereasoningprovidedbyShariah.
SectionOne:Rectificationofdoubtsanderrors
Firstobjection:Tawassulisnotvalidthroughanotherperson
SomepeopledenythevalidstatusofintermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)bysuggestingthatitisnotanactperformedbythepetitionerhimself.Itisinvalidbecauseitisnotbasedonapersonalact.Thesepeoplebelievethatonlyapersonalgooddeedcanactasasourceofintermediation.TheycitethefollowingQur ’anicversestojustifytheinvalidityofintermediationthroughanotherperson:
Eachmangetswhathestrivesfor.[1]
Andanyonewhobearsaburdenshallnotbeartheburdenofanotherman.[2]
Itisrewardedforwhatevergooditearnedanditispunishedforwhateversinitearned.[3]
CorrectStandonTawassulthroughanotherperson
Thisisbasedonthevalidpremisethatinadditiontothepetitioner,another ’sactcanalsoserveasasourceofintermediation.TheQur ’anicverseswhich
aremarshalledasargumentsagainsttherealityofintermediationareallrelatedtodeedsandtherewardorpunishmentforthosedeeds.Theyarenotrelatedtoprayer,theacceptanceofprayerandstruggletoattainthenearnessofAllahbyseekingmeansofapproachtoHim.Inthecaseofintermediation,abelovedobjectorasacredpersonisofferedasameansforthefulfilmentofone’sneed.ButtheseQur ’anicversesarenotevenmarginallyconcernedwiththethemeofintermediation.Therefore,toquotethemasajustificationfortheirrelevanceofintermediationisbothalogicalandasemanticerror.Besides,theirtranspositionfromonecontexttotheotheralsoleadstotheircontextualdistortion,whichamountstodisrespectandsacrilege.Infact,tofitaQur ’anicverseintoapreconceivedslotistheheightofperversityandisnotbecomingofanywell-meaningMuslim.
Theversementionedfirstsimplymeansthatwhatevermanreceivesisaconsequenceofwhathehasdone.Itisarewardorpunishmentforhisactions,itdoesnotinvolveanyotherpersonasitrevolvesaroundtheactsofasingleindividual.Nootherindividual,whetherheisarelativeorastranger,isassociatedwiththeseacts.Theircommissionandtheirconsequences,whethertheyarefavourableorunfavourable,exclusivelyapplytotheindividualconcerned.While,inadiscussionofintermediation,theactanditsimplicationsofrewardandpunishmentdonotcomeintothepictureatall:itisonlyrelatedtoprayer;andatthetimeofprayerseekingsomeoneelseforitsacceptanceconstitutesanactofintermediation.
Similarly,thesecondmentionedverserelatestotheburdenofsin.Ithighlightsthethemeofaccountability.Itmeansthatweallbearburdensbuttheseburdensareourown.Theyrelatetoourownselves,toourownerrors,andtoourownsins,andwecannotbeartheburdenofothers.Theyareaccountablefortheirsinswhileweareaccountableforoursins.Thetwokindsofburdenarenotinterchangeable;theyaremutuallyexclusive.ThustheQur ’anicversetransparentlyappliestheprocessofaccountability,whichwillbebasedonacomprehensiveevaluationofouracts.Ithasnothingtodowhatsoeverwiththeactofintermediation.Therefore,tospinitoutunnecessarilyandtofititintothestraitjacketofintermediationwithwhichitisnotevenremotelyrelated,istodisfigureitsapplication,whichcomesclosetoaformofheresy.
Thethirdverserelatestocommissionandconsequence.ThisbriefexplanationmakesitclearthatalltheseQur ’anicverses,fromthethematicaswellasthesemanticpointofview,areextraneoustothediscussionofintermediation.Thefollowingtraditionisanirrefutableargumentinsupportoftheactofintermediation:
ItisattributedtoAbūHurayrahthatAllah’sMessenger(PeacBeUpHimandHisHousehold)*said:Whenapersondies,hisactsaredisconnectedbutthreeactsarenotdisconnected:continuingcharity,knowledgethatbenefitsmankindandpiouschildrenwhoprayforhim.[4]*
Fromthepointofviewofthetradition,evendeathcannotterminatethesethreehumanactsandmanwillcontinuetoreceivetheirrewardandrecompenseevenafterhisdeath:
Thefirstoftheseactsisthecontinuingactofcharity.Forexample,someoneconstructsamosqueoraneducationalinstitutionoraroadorhospital;orfinancesacampaignoranorganizationforthedisseminationandresurgenceofIslamicfaith;orfundsastruggleforthewelfareofthepoorandtheneedy,hewillcontinuetoreceivetheirrewardaslongastheysurvive.
Similarly,beneficialknowledge.Forexample,ascholarteachessomeoneandhecontinuestoteachothers,orhewritesabookonreligionorsomebranchofknowledgeordoesresearchforanyusefulworkforAllah’spleasure.Aslongashisideasaretransmittedtomankindthroughhispupilsandwork,andhumanbeingsbenefitfromthemorthatbookremainsapartofthesyllabiofvariousuniversitiesintheworldandthepeoplefinditpositivelyrewarding,hewillcontinuetoreaptherewardofhisefforts.
Thereisanagreementonthecontinuingactofcharity,andbeneficialknowledgethattheycanactassourcesofintermediationbutthetraditionalsoreferstopiouschildren.Theycanalsoserveasanactofcontinuingcharityfortheirparents.Theirgooddeedsareasourceofbenefittotheparentsevenafterdeath.Asamatteroffact,theactsofthepiouschildrenconstituteanactperformedbysomeoneelsebuttheyserveasasourceofintermediationfortheparents.
Itshouldbenotedherethatgooddeedsarebeingperformedbythechildrenbuttheyareservingasameansofsalvationfortheparentsaftertheirdeath.Thisexampleprovesthattheactofonemanbenefitsanotherman.Theactofcontinuingcharitywashispersonalact,whichwillcontinuetobenefithimaslongastheactcontinues.Similarly,throughhisknowledgeandresearch,hedisseminatedvirtueandguidance.Thiswasalsohispersonalactandhewillcontinuetoreceiveitsreward,bothinthisworldandthenext.Butthegooddeedsofhischildrenarenothisdeeds,andyetheisgarneringtheirreward.Thosepiousdeedsarenowservingasthemeansoftheparents’redemption.Thus,thistraditionprovesthefactthatone’sowngooddeedsarenottheonlymeansofintermediationbutthedeedsofotherscanalsoplaythisroleandbenefittheotherperson.
Secondobjection:Gooddeedsofone’schildrenarenotdeedsofothers
Thosewhoclingtotheprinciplethatonlyone’sownactsarethevalidmeansandtheactsofothersareinvalidasmeans,interpretthetraditioninadifferentsensealtogether.Theysaythatagoodchildissurelyhissonandshareshislineage,butitistheupbringingofhisfatherthathasturnedhimintoapiousperson.Therefore,whateverthesondoeswillbedirectlyconsideredhisownact.Whatevergooddeedsheperformswillautomaticallybenefithisfather
and,therefore,theywillberegardedhisownunmediateddeeds.Andtheycitethefollowingtraditionasaclinchingargumentfortheirinterpretation:
WhosoeversetsagoodprecedentinIslam,thereisarewardforhimforthis(actofgoodness)andtherewardofthatalsowhoactedafterhimaccordingtoitssubsequence.[5]
Correctview
Thisisinfactamisinterpretationofthetradition.Thisistheirmodusoperandiinunderstandingtheimportoftraditions.Theytwisttheirmeaningsoutofshapeandfocusonthesensethatsuitstheirfallaciouspointofview.Itistheirnormalpracticetodecontextualizethetraditionsanddresstheminrobestailoredbytheirwhimsandrunawayfancies.Thusthemeaningstheydrawoutofthetraditionsareabsolutelyunrelatedtotheirthemes.Ifthereaderorthelistenerismentallyalert,he/shewillatoncecometoknowtherealityofthesituation,butacommonreaderorlistenerisgenerallyflusteredbythesemisinterpretations.
Thisispartoftheirconsciousdesigntomisleadthecredulouspeople.Thecommonman,onaccountofhisignoranceandlackofunderstanding,iseasilyswayedbytheirhighlycapricious,rathermalicious,explanations,andtreatsthemascorrectinterpretationsoftheQur ’anicverses.Insuchastateofaffairshewillremainavictimofambiguityoruncertaintyunlessheturnsforclarificationtoareligiousscholarwhoisgiftedwithbothvisionandknowledgetointerpretthemcorrectlyandintherightspiritinwhichtheywererevealed.Allahsays:
Soyoushouldaskpeopleofknowledgeifyouyourselvesdonotknow(aboutsomething).[6]
Itisnotbeingdiscussedinthistraditionwhetherthegooddeedsofthechildrenarealsothegooddeedsoftheparentsornot.Whatisbeingdiscussedistheclearanduntwistedfactthatthegooddeedsofthechildrennotonlybenefitthemselvesbuttheyalsobenefittheirparentsalthoughthesehavenotbeenperformedbythem.Itmakesitfurtherclearthatafterthedeathoftheparents,childrenwillperformgooddeedsfortheirpersonalbenefitalone(whichofcourseisthemotivebehindthesedeeds).Buttheirparentswillalsoreceiveashareoftherewardwhichlogicallyensuesfromthecommissionofgooddeeds.Similarly,anumberofQur ’anicversesarecitedbythesemalevolentscholarstorejecttheconceptofintermediationandtobringhometothegulliblepeoplethatitisnotpermissibleinIslam.Oneoftheseversesisasfollows:
And(Obeloved,)whenMyservantsaskyouaboutMe,(tellthem,)“IamNear.IanswerthecallerwheneverhecallsMe.Sotheyshouldobeyandhave(firm)faithinMesothattheymayfindthe(rightpath).”[7]
TodrawtheinferencefromthisQur ’anicversethattocallanyoneexceptAllahisimproperasAllahHimselfhearsthecallandacknowledgesitwithHisblessing,isquiteincorrect.ThecorrectpositionisthatitisAllahAloneWholistenstopeople’sprayersandgrantsthem;itisHeAloneWhofulfilsourneeds.Butitisalsoquitepropertoprocesstheseprayersthroughsomeprophetorsainttoexpeditetheiracceptanceasithasbeendebatedinthelastchapteratlength.
ThefollowingQur ’anicversesarealsoofferedasargumentagainstthevalidityofintermediationandintercession:
Andfearthedaywhennosoulshallserveasasubstituteforanothersoul,norshallintercession(ofaperson)beacceptedforit(whodoesnothaveAllah’spermission),norshallanymoney(asransom)betakenfromit,norshall(againstAllah’swill)theybehelped.[8]
YoushouldkeepinmindthatalltheQur ’anicverses,whicharesupposedtodenytherelevanceofintercessionaremeantonlyforthenon-believersandhypocriteswhoarethefuelofthehell.Thesearenotmeantforthebelievers,asthethemeofintercessionisrelevantonlytothem.Thenon-believersarenotevenmarginallyconcernedwiththembecausethefactofintercessionis,firstofall,relatedtobelief.Andifoneisdeprivedofthispreciousasseteitherthroughperversityorasaresultofsomedivinecurse,orifsomeonepossessesitbutitfluctuatesliketheflameofaflickeringcandleoritiswobblyasjelly,intercessionwillhavenovalueforhim.Therefore,intercessionisbeingdevaluedornegatedforthenon-believers.
Theimplicationis,andthereissoundlogicbehindit,thatwhenthesenon-believersdonotsubscribeeventothebasicvaluesofIslam,howcantheybeexpectedtoappreciatethephenomenalikeintercessionandintermediation.Therefore,thevalueofintercessionisdirectlybasedonthevalueoffaith.Sincethenon-believersrejectthefaith,itisonlylogicalforthemtorejectintercession.Butthebelieversacceptfaithaswellaswhatisderivedfromit.Thus,ontheDayofJudgement,theprophetsandtherighteouswillintercedefortheirfollowers,theHolyProphet(PeacBeUpHimandHisHousehold)willbeappointedtothehigheststationtomakeintercessionarealityandthenon-believerswillbewailingandcryinginanagonyofrepentance,ignoranceandmissedopportunities.Asitisstated:
So(today)wehavenointercessornoranybosomfriend.[9]
Theyhavenoonewhowillintercedeontheirbehalf,noranyonewhocanputinawordofrecommendationforthem.Theyarefriendlessonadaywhenthe
needforafriendisagonizinglyfelt.Theyarestrandedandcompletelyalienated.Alltheycandoiscryandwail.TheircriesareaproofofthefactofintercessionontheDayofJudgement.Iftherewerenointercession,thenon-believerswouldnothavecried;ontheotherhand,theywouldhaveexultedinthebaselessexpectationsofthebelievers,theircrieswouldhavebeenreplacedbyfitsofridiculeandsarcasm.ThustheirmoaningandwailingprovesthetruthofintercessionthroughthisQur ’anicverse.Itmeansallthepromisedandpositivethingswillbethere,butthenon-believerswilllookonlywistfullyatthem,astheywillbeinaccessibletothem.Onlythebelieverswillbenefitfromthem.
Therefore,toapplytheQur ’anicversestothebelievers,whichwereactuallyrevealedforthenon-believersandweremeanttobeappliedtothemisbothimproperandperverse.Oursenseofproprietydemandsthatweshoulddistinguishbetweenbelieversandnon-believersbecauseitisthisbasicdistinctionthatdecidesthedivisionanddistributionofrewardsandpunishments.Therefore,theseversescannotbemadeasthebasisofargumentsagainsttherealityofintercession.Ifintercessionisnotallowedtothenon-believersasafavourandaconcession,itdoesnotfollowthatitisalsodisallowedtothebelievers.Thusintercessionisafactbutitisexclusivelyreservedforthebelievers.
NeedforacorrectunderstandingofQur’anicverses
ItisextremelyvitaltoclearlygraspthemeaningsofQur ’anicverses,especiallythosewhichdealwithdelicateproblems.Todeterminetheircontextandthentoexplaintheirgenesisandapplicationwithinthesecontextualboundsresultsinasoundinterpretationoftheseversesaswellasaclarificationofthenigglingissuestheyarerevealedtoexplicate.Tofixtheseboundsofsanityisevenmorerelevantinthepresentsectarianandpolemicalenvironmentwhereeachsecttriestobrowbeattheothersect,anddoesnothesitatetotwistthemeaningofaQur ’anicverseoutofshapetomakehisopponentlickthedust.Intheirsectarianfrenzytheydonotseemtorealizethattheyaredoingagreat
disservicetotheirfaith.Inmostcases,theiregotisticalconcernsdriveoutreligiousconcernsandtheybendandtwirlthemeaningsoftheseversestopampertheirbloatedselves.Therefore,insuchasituationitisnecessarytodeterminethecontextualandsemanticrangeandrelevanceofaQur ’anicverse.Inthisregardthecollectiveconsensusofsoundreligiousscholarsandexegetesshouldbekeptinmind,andanyinterpretationthatstraystoofarfromthetextorhighlightsonlymarginalissuesasapurelyinnovativeexercise,shouldeitherbediscardedaltogetherordownplayedtominimizeitssignificance.Suchinterpretations,posingtobemodernistic,aregenerallyinspiredbymaliciousmotivestostrikeatthesolidmooringsofourfaith.Therefore,allsuchinterpretationsshouldbediscouragedandonewaytodiscouragethemistobeindifferenttothem.Inthisway,theMuslimswilllearntofollowthecorrectinterpretationandgraduallythisattitudewillmoderatetheunnecessarytensionsthatexistbetweenvarioussects.
Thirdobjection:ToattainnearnesstoAllah,TawassulisinvalidasworshipofanyoneexceptAllahisinvalid
OneobjectionagainstTawassulisbasedonthefollowingreasoning:
Thenon-believersusedtosay,whileworshippingtheidols,thattheyworshippedthemtoattainnearnesstoAllah.JustasworshippingidolsinordertobeclosetoAllahisaninvalidact,similarlyifsomeonereliesonanintermediarytobeneartoHim,itwillalsoberegardedasinvalid.Insupportoftheirargument,theyofferthefollowingQur ’anicverse:
WeworshipthemmerelybecausetheymaybringusneartoAllah.[10]
Thisholyversemakesitclearthatthenon-believersworshippedtheidolstoattainnearnesstoAllah;theydidnottreatthemasthecreator.ItonlyservedasameansofaccessibilitytoAllahbutAllahrejectedthisformofintermediation.
Reply:Worshipofnon-Allahcannotbeprovedbytheargumentforintermediation
ThefactisthattheQur ’anicverseneitherdeniesnorrejectsintermediation.Thiskindofreasoningagainstthevalidityofintermediationisbasedonsheerignoranceandprejudice.ThisQur ’anicverseisspecificallyrevealedtorejecttheworshipofanyoneexceptAllah,andnoformofreasoningcanconverttheillegalnatureofsuchanactintoalegalinjunction.Thenon-believersworshippedtheidolsbutIslamdeclareditillegalandequateditwithdisbelief.WhenIslamcondemnedtheirworshipofidolsasforbidden,theyarguedinfavourofthesanityoftheirtraditionalpractice.InsteadofacceptingtheirworshipofidolsasanillegalactasdeclaredbyIslam,theystartedlookingforlamejustifications,i.e.theydidnotworshiptheidolsasthecreatorbuttheyworshippedthemtoacquirenearnesstoAllah.TheyusedtheidolsonlyasaformofintermediationandtheirtargetwasonlytocomeclosetoAllah.
TheQur ’anicverserejectsthisargument.Evenifsomeoneworshipsnon-AllahasameanstocomeclosertoAllah,itistreatedbyIslamasakindofdisbeliefandaforbiddenactandnoargumentcanmakeitvalid.
Nowthequestionariseswhydidthenon-believersrelyonmediationtolegalizetheirillegalacts?Itisanestablishedfactthattheone,whoisarguing,isarguingonthebasisofthebeliefsandconvictionsofhisaddressee.Inhisdiscussionhebringsforwardanargumentwhichisnotonlyacceptabletohisopponentbutisalsoapartofhisbelief.Relyingonthisargument,hetriesto
arguewithhimsothathemayacceptthelegalityofhisactonthebasisofhisargument.Onthecontrary,ifheknowsthatidolworshipisaformofdisbelieffortheaddresseeandhehasasimilarattitudetowardsallformsofintermediation,inthatcase,thenon-believerwouldneverhavereliedonidolatryandintermediationasjustificationsfortheiridolatrouspractice.Therefore,forthenon-believerstoargueforthelegalityoftheirillegalactsonthebasisofintermediationisanuglyattempttolegalizetheforbiddenactofidolworship.TheywerewellawareofthefactthattheHolyProphet(PeacBeUpHimandHisHousehold)andtheCompanionsregardeditasvalidpractice.IftheyhadknownthatIslamtreatedintermediationasaninvalidact,theywouldneverhavearguedwiththeHolyProphet(PeacBeUpHimandHisHousehold)andtheCompanionsonitsbasistojustifytheiridolatry.ThustheveryfactoftheirrelianceonintermediationforthevindicationoftheiridolworshipclearlyprovesthatintermediationisalegalactinIslam.
ButAllahrejectedtheirargument.Eventhoughtheformofintermediationpractisedbythemwaspopularandvalid,itcouldnottransformdisbeliefintoalegalactasallformsofdisbeliefarestrictlyforbidden.Thusevenanargumentbasedonthenobleconceptofintermediationcannotpurifyidolatryfromthevirusofdisbelief.Thusdisbeliefisdisbelief,andevenifittakesabillionsomersaults,andchangescolourslikeachameleon,itwillremaindisbelief.Allahrefusedtoaccepttheargumentinitsfavour.AstheholyQur'anstates:
SurelyAllahdoesnotforgivethatapartnerbeassociatedwithHimbutasmaller(sinwhateveritis,)HeforgivesforwhomsoeverHepleases.[11]
HeforgiveseverysinexceptthesinofassociatingpartnerswithHim.Thecommissionofthiskindofsinisanact,whichisunacceptableandunpardonableunderallcircumstances.ThusthegistoftheholyverseisthatAllahrejectsdisbelief,nomatterwhatrobesitisdressedinorwhatlanguageitisphrasedin;HedoesnotrejectintermediationbecauseitisanabsolutelyvalidactinIslam.
Firstsimilitude
Supposeasonisgivingshoebeatingtohismother.Thefathercatchesholdofhimandaskshimwhyishebeatinguphismother.Thesonsayshewouldneverhavedoneit,asheknowsitisanuncivilizedact,buthehasdoneitbecauseshewashurlingfilthyabusesathim.Hisargumentisbasedonthepsychologyofhisfather.Heknowsthathisfatherisallergictofilthyabuses,andhethoughtthatanargumentbasedonfilthyabuseswouldcooldownhisfather ’sboilingangerandhewouldsaytohim,“Well,son,youhavedonetherightthing.Apersonwhopoursoutfilthyabusesatothersmustbegivensuchlesson.”But,instead,hegavehimafewslapsandsaidtohim,“Thereisnodoubtthathurlingabusesisbad,butafterall,sheisyourmotherandyouhavenorighttobeather.”Thushisargumentbasedonabusewasrejected.Buttherejectionoftheargumentdoesnotimplythatthrowingabusesatothersisavalidact.Itdoesnotjustifytheactofshoebeating.Similarly,theargumentbasedonitsdefenceisalsodiscarded.
Inthesamewaywhenthenon-believersandinfidelswereasked,“Whydoyouworshiptheidols?”Theyreplied,“Weworshipthemasaformofintermediation,wedonotregardthemasthecreatororasworthyofworshipinthemselves.”Buttheirargumentthatjustifiedtheworshipofnon-Allahasaformofintermediationwasrefuted.Thustheirargumentinfavourofintermediationcannotjustifytheiridolworship.
Secondsimilitude
Animpureobjectcannotbemadepurebygivinganargumentbasedonapure
object,norcanaforbiddenactbelegalizedbysimplyfabricatinganargumentforitsjustification.Supposesomeonesaysthathedrinks.Whensomeoneaskshimwhydoeshedrinkandherepliesthathedrinkstodilutehisgrief.Hecanbetoldthattherearecountlesswaystorelieveone’sgriefortheintensityofone’ssorrow.Drinking,whichisaforbiddenact,isnottheonlyway;forexample,hemaystrollinagarden,dosomeexercise,inhalethecoolmorningbreeze,rememberAllah,concentrateonprayer,inshort,hehasawiderangeofvalidchoicesonhandtofindsolaceforhisgrief.
Nowasfarastheargumentoffindingreliefforone’sgriefisconcerned,itisquitevalidbuthowcanitvalidatetheactofdrinking?Onefindsitdifficulttoswallowtheinference.Theargumentdoesnotmellowtheevilactofdrinking,theargumentbasedonreliefcannotlegalizeit.Similarly,theargumentofthenon-believerswasfallacioustojustifytheiridolatry.Sinceidolatryisessentiallyanun-Islamicact,itcouldnotbejustifiedbyanymeans,notevenbyanargumentgroundedinintermediation,whichisotherwiseanIslamicact.
AsfarassolicitingnearnesstoAllahisconcerned,therearenumerousvalidmeanstoachieveit.Idolworshipisnotavalidmeans.Itisforbidden,asitisaformofdisbelief.Therefore,onlyvalidmeansmustbeemployedtoattainthenearnessandpleasureofAllah.IdolatryisnotameansofHisnearness;itisratherthecauseofHispunishment.
Fourthobjection:Prophetsandsaintswerethemselvesinsearchofmediation
Oneobjectionthatflowsfromtheirslicktonguesascoffeefromapress-buttonpercolatoristhatthosewhoareclosetoAllah,andonwhomwetendtorelyasintermediaries,arethemselvesinsearchofameanstogaincloseaccessto
Allah.Sincetheythemselvesarelookingforsupport,howcantheybeexpectedtosupportothers?Onthebasisofthisreasoning,theydeclarethatrelianceontheprophetsandthesaintsasintermediariesisinvalid.AndtovalidatetheirinvalidviewpointtheyrelyonthefollowingQur ’anicversebymisrepresentingitsessence:
Those,whomtheyworship(thatis,theangels,jinn,‘Īsā( مالسلا هيلع )and‘Uzayr( مالسلا هيلع )etc.,-theymaketheirportraitsandstatuesandworshipthem),they(themselves)seeknearnesstotheirLord,throughthosewhoamongthemarethenearest(toAllah’spresence).[12]
ProofforthejustificationofTawassulintheholyverse
ThisQur ’anicversefurnishesastrongargumentinfavourofintermediation.ToinferfromitthattheprophetsandtherighteousarethemselvesinsearchofmediationtohaveaccesstoAllahand,therefore,theycannotserveasmeansofnearnesstoHimisinvalid.Thequestionarisesiftheythemselvesarepiousand,therefore,neartoAllahonaccountoftheirpiety,thenwhatothermeansaretheyseekingtopossesswhattheyalreadypossess.TheanswerisprovidedbytheQur ’anitself.AyyuhumaqrabarethepeoplewhoarenearertoAllahandtheprophetsandtherighteousrelyonthemasintermediaries.Thisshowsthatintermediationisagradedprocess.TherearethosewhoarethenearesttoAllahandtherearethosewhoarelessnear,whilestillthereareothers–whoareontheperiphery.ThustherearedifferentgradesofnearnessandtheprocessofdrawingneartoAllahisinfinite.ThosewhoaretheclosesttoHimaretryingtobestillcloserandthosewhoareclosertothesearetryingtobeclosertotheoneswhoaretheclosesttoHim.Thus,ifintermediationisbeingpractisedbyHimonintimates,howcanitbedeclaredinvalidforthecommonman?
SectionTwo:Tawassulthroughtheprophetsandtherighteous(InfactTawassulthroughvirtuousdeeds)
Objection
Thosewhoareagainstintermediationthroughtheprophets,therighteousandthesaints,arguethatitistheirdeedsthatparticularizethemand,therefore,serveasasourceofintermediationforthem.Howcananintermediateewhoseownsalvationdependsonhisgooddeedsserveasameansofredemptionforanotherman?Therefore,onlygooddeedsserveasthebasisofintermediation,notthepersonalitiesoftherighteouspeople.
Answer
Idonotconsiderthisstandasvalid.Werelyontheprophets,therighteousandthesaintsandofferthemasameansofaccesstoAllahonaccountofourlimitlessloveanddevotionforthem.Thechoiceofmeansisjustifiedonlybythepresenceoflove.ItisalsoanestablishedfactthattolovethosewhoarenearanddeartoAllahisinitselfavirtuousactandthisisobviouslyanargumentwhichcannotberebuttedbyanyotherargument,nomatterhowsubtleorelaborateortantalizingitmaybe.
1.LoveofAllah’sfavouritesasaformofmediation
ThepetitionerisactingforhimselfbecausehelovesthosewhomAllahloves.Heisinfactsaying:‘OLord,IloveYourfriend,theholyProphet(PeacBeUpHimandHisHousehold),andIlovetheorthodoxCaliphs,theCompanions,theSuccessorsandtheirfollowers,thesaintsandtherighteous.IofferthislovetoYouasthesourceofintermediationsothatYougrantmyprayerandfulfil
myneed.’ItmeansloveofAllah’sfavouredonesbecomesameansoftheprayer ’sacceptance.ThereisnodoubtthatloveofAllah’sfavouritesisnotonlythefulfilmentofadivinecommandbutisalsoagreatvirtuousdeed.ItisnarratedbyAbūHurayrah:
Allah’sMessenger(PeacBeUpHimandHisHousehold)*said:WhenAllahlovessomeperson,HesendsforJibrīlandcommandshim:Verily,Ilovesuchandsuchperson;youshouldalsolovehim,soJibrīlloveshimaswell.ThenJibrīlproclaimsintheheavensthatAllahlovessuchandsuch*person;youshouldalsolovehim.Thentheresidentsoftheheavenslovehimaswell.Thenhisloveissentdowntotheearth(theworld).[13]
Firstofall,AllahelevatedHisOwnobedientservanttothestatusofHisbeloved,thenHecommandedJibrīlandallotherangelsthattheyshouldloveHisservant.Theangels,followingthedivinecommand,alsomadehimtheirbeloved.InthisalltheheavenlycreaturessharedthedivineloveforHisbelovedservant.Butthematterdoesnotendhere.AllahdescendedthisloveforHisservantdownonthisearthandthencreatedanichefortheloveandpopularityofHisservantineveryheartandeverycreaturefellinlovewithhim.ItfollowsthattolovethosewhoarelovedbyAllahisadivinecommand.FromthispointofviewthisactoflovingisinitselfavirtuousactinwhichAllahisnotonlyHimselfinvolvedbutHehasalsoinvolvedHisangelsaswellasthecreaturesoftheearth.Whenthisactisendorsednotonlybythepracticeoftheprophetsbutalsoapopularactperformedbythecreaturesoftheearthandtheheavens,thenwhatcouldbeabettervirtuousactinfavourofthepetitioner.
2.ReciprocalnearnessofloverandbelovedontheDayofJudgement
Trueloveisthatvirtuousactwhichdrawstheloverincreasinglyclosertothebeloved.ItisnarratedbyAnasbinMālik:
ApersoncalledontheHolyProphet(PeacBeUpHimandHisHousehold)*andsaidtohim:OMessengerofAllah,whenistheHour(theDayofJudgement)?TheHolyProphet(PeacBeUpHimandHisHousehold)stoodupforprayer.Afterperformingtheprayerhesaid:whereisthepersonwhohadaskedabouttheHour?Thatpersonreplied:OMessengerofAllah,Iamhere.Hesaid:whatpreparationhaveyoumadeforthat(Hour)?Hesubmitted:OMessengerofAllah,Ihaveofferedneithermanyprayersnorkeptmanyfasts,butIknowthatmuchthatIloveAllahandHisMessenger.Onhearingthis,Allah’sMessenger(PeacBeUpHimandHisHousehold)commentedthat(ontheDayofJudgement)apersonwillbewithhimwhomhelovesandyouwillbejudgedalongwithhim.Itisreportedthat,afteracceptingIslam,thismadetheMuslimshappierthananythingelsehadmadetheminthepast.[14]*
Thistraditionprovesthatwhereasprayer,fast,zakatandhajjarevirtuousactsandtheirperformanceentitlesamantoasetofrewards,similarlyloveisalsoanactofvirtue,whichresultsinnearnesstohisbeloved.Thewordsofthetraditionthemselvesendorseloveasavirtuousact.WhentheHolyProphet(PeacBeUpHimandHisHousehold)askedthepetitioner:whatpreparationhaveyoumadefortheDayofJudgement?Hereplied:‘OMessengerofAllah!Myactsdonotincludebig-ticketdeedslikeprayerandfast,buttheactoflovingAllahandHisMessenger(PeacBeUpHimandHisHousehold)isoneofmydeeds.’TheProphet(PeacBeUpHimandHisHousehold)repliedthataseachacthasareward,similarlytheactoflovinghasalsoareward.ApersonwillbejudgedalongwiththemanhelovesandyouwillbejudgedontheDayofJudgementalongwiththemanyoulove.Itmeansthatthisman,simplyonaccountofhislovefortheHolyProphet(PeacBeUpHimandHisHousehold),willbejudgedwithhim.HewillbeintheProphet’scompanyandthisisapromisemadebytheProphet(PeacBeUpHimandHisHousehold)himselfandthisisAllah’spromiseaswell.
Besides,thispromiseisnotrestrictive;ithasageneralapplication;itappliestotheCompanions,theSuccessors,theirfollowers,eventheentireMuslimcommunity.
LoveofAllah’sMessenger(PeacBeUpHimandHisHousehold)isanact,whichnotonlyearnstheloveranumberofblessingsthroughtheagencyofhisbelovedonthisearthbutalsobringshimclosertohisbelovedinthenextworld.Sincethewordhubb(love)hereisusedinagenericsense,itequallyappliestoallformsandgradesoflove.Itslitmustestissincerityasinsincereloveisatravestyoftrueloveand,therefore,notonlyrepulsivelyhideousbutalsomorallyrevolting.ThiscommentisvindicatedbythewordsofAnasbinMālikthatafteracceptingIslam,hehadneverfoundtheMuslimshappierthanhefoundthemonhearingthisexplanation.
ThistraditionconclusivelyprovesthattheloveofAllah’sfavouredpeopleservesasasourceofintermediationfordivineblessings.AndwhentheservantpraystoAllah,he,infact,issaying:MyMaster,theloveIhaveforYourbelovedProphet(PeacBeUpHimandHisHousehold),andtheloveIhavefortheCompanions,theSuccessorsandtherighteousonaccountofYou,IofferthisactofloveasmediationtoYouandrequestYoutograntmysuchandsuchneedfortheirsake.Theservant’sloveforAllah’sfavouredonesisanactthatenjoysAllah’sblessingsandthisveryactbecomesasourceofintermediationfortheservant.
3.LoveforAllah’sloversisthecauseofdivinelove
Theservant,followingthedivinecommands,performsallkindsofworship:heoffersprayer,keepsfast,performshajjandpayszakat.Inshort,hefulfilsallhisobligations.Theseactshaveatwofoldsignificance.Ontheonehand,heisimplementingthedivinecommands;ontheotherhand,heearnstherewardfortheseacts.TherangeandscopeoftheserewardsincludeaplaceinParadiseforhim.ButthehighestandthemostcherishedprizeisthepleasureofAllah.Tosecurethisprize,hespendseverymomentofhislifeindoingthingswhich
pleaseAllah.AndhedoesnotrestricthisremembranceofAllahonlytoaspecificscheduleortimetablebutitstraddleshisentirelife.Nomatterwhereheis,orwhatheisdoing,heneverforgetstheLord.ThefocusofhisloveorenmityisAllahAlone.ThefollowingtraditionisaboutsuchloversofAllah:
ItisnarratedbyMu‘ādhbinJabalthatheheardtheMessengerofAllah(PeacBeUpHimandHisHousehold)saying:
AllahtheExaltedandAlmightysaid:MylovehasbeenmadeobligatoryforthosetwopersonswholoveeachotheronMycountandspendtimetogetherforMysake,andseeeachotherforMysakeandgivemoneytoeachothergenerouslyforMysake.[15]
Allahstatesinthistradition:thoseofMyservantswholoveoneanotheronMycount,andalsolovethosewholoveoneanotherforMysake,thenMyloveforthembecomesmandatoryandobligatory.Iownthemasmybeloveds.Theirobjectisnotanyulteriorgain.TheyspendtimetogetherinsearchofMypleasure.TheyspendmoneybecausetheywantonlytopleaseMeandnottodisplaytheirrichesandtheycalloneachother,notoutofanypersonalorselfishmotive,butonlyoutoftheirloveforMe.SucharethepeoplewhodeserveMyloveanduncountedblessings.NowapetitionerlovestheHolyProphet(PeacBeUpHimandHisHousehold),membersoftheProphet’sfamily,theCompanions,thesaintsandtherighteouspeoplesimplybecausethebasisofhisloveistheloveofAllah.Bylovingthesepeople,hehimselfinreturnislovedbyAllah.ThusalltheseformsarevariouslinksinthechainoflovewhichisultimatelytheloveofAllah,andtheseexpressionsandactsofloveeventuallydrawhimclosertoAllahandheacquiresafavouredstatus.Thusthepetitioner ’sactofloveisregardedbyAllahasavirtuousaswellasafavouriteactanditisgradedhigherthantheothervirtuousactsmainlybecauseinthisacttheLordHimselfisoneoftheparticipantsanditisuncertainwhethertheotheractswillfinddivineacceptanceornot.ButloveofthesaintsandthefavouritesofAllahisanactwhichtransformsthepetitionerintoAllah’sbeloved.Inthiswayitsacceptanceisguaranteed.
4.LoveforthesakeofAllahresultsinhighergrades
LoveoftheservantsofAllahbringsonenotonlynearertoHimbutalsohelpshiminsecuringhighergrades.
Itisnarratedby‘Umarbinal-KhattābthattheProphet(PeacBeUpHimandHisHousehold)said:
AmongAllah’sservantstherearesomewhoareneitherprophetsnormartyrsbutontheDayofJudgementtheprophetsandthemartyrswillenvytheirgrades.TheCompanionsasked:OMessengerofAllah,tellus,whoarethosepeople?Hereplied:‘thosearethepeoplewholoveoneanotheronAllah’scount.Theyareneitherrelatedtooneanothernordotheyhaveanypropertytoexchange.IswearonAllahthattheywillhavefacesoflight,theywillbeonpulpitsoflight.Theywillnothaveanyfearwhenotherswillbeafraid,theywillnothaveanygriefwhenotherswillbeaggrieved.’Thenherecitedtheverse:Beware!Nodoubt,thereisnofearforthefriendsofAllahnorshalltheybesadandsorrowful.[Qur’an(Yūnus)10:62].[16]
OntheDayofJudgementwhenpeoplewillbescramblingselfishlyforpersonalsafetyandsurvival,everybodywillbeoverawedbytheoverwhelmingpresenceofAllah,therewillbeafewpeopleuntouchedbythispushing,shovingandjostling.Theywillbecontentandanunbelievableserenitywillbevisibleontheirfaces.Everyonewillenvytheirunruffledcalmness;eventheprophetsandthesaintswillbedeeplyimpressedbythehalooftranquillityhoveringaroundtheirfaces.Theirhighly-gradedpositionwillbeafeastforeveryeye.TheCompanionsaskedinamazement:OMessenger
ofAllah,whoarethesepeople?TheHolyProphet(PeacBeUpHimandHisHousehold)replied:thesearethepeoplewholoveoneanotherandthebasisoftheirmutualloveisneitherbloodrelationshipnorabundanceofwealth,theyloveoneanotheronlyforthesakeofAllah.ThusthebasisoftheirloveisinfacttheirsharedloveofAllah.Theirrewardsandgradesderivedirectlyfromthissource.Onthisdaytheirfaceswillemitraysoflightandtheywillbeseatedonpulpitsoflight.
ThetraditionhasclearlyestablishedthefactthatpeoplewholoveoneanothersimplybecausetheyloveAllahdeservehighrewardsandgradesontheDayofJudgementandtheywillreceivethesepreciousgiftsthroughthemediationofAllah’sfavouritesbecausetheirloveoftheseintimatefriendsisbasedfundamentallyontheirloveofAllahfromwhichbasicsourceitdrawsitsstrengthandinfluence.
5.LoveofAllah’sfriendsisthecauseofAllah’slove
LoveofholymenandsaintsisanactwhichearnstheservantnotonlytheloveofAllahbutalsodrawshimclosertoHim.
ItisreportedbyAbūHurayrahthattheMessengerofAllah(PeacBeUpHimandHisHousehold)said:
IftwopersonsloveeachotheronAllah’scount,andifoneofthemisintheeastandtheotherinthewest,AllahwillbringthemtogetherontheDayofResurrectionandHewillsay:Thisisthemanyoulovedonmycount.[17]
Itisnowestablishedthatintermediationthroughtheprophets,theholypersonsandthesaintsisquitevalidwhetheritisbyinvokingtheirnameinprayer,orbyphysicalpresenceintheircompanionshiporthroughexpressionsofloveforthem.Thisactofintermediationiscorrectandlegallypermissible.Adetaileddiscussiononthisissuewillbefoundinthesixthchapter.Forthetimebeing,inthelightofQur ’anicinjunctionsandrelevanttraditions,itshouldbekeptinmindthatintermediationthroughtheservantsofAllah,whoareHisfavouritesandwhoaretherighteous,isquitevalidandiscompatiblewithIslamicteachings.Thedoubtsandobjectionsexpressedagainstthisformofintermediationarebaselessandgroundedinprejudice.PeoplewhoopposeintermediationthroughAllah’sfavouritesandholymenneedtorevamptheverybasisoftheirfaith.Ihavemadeitclearthatwerelyonholypersonsassourcesofintermediationonaccountofourloveforthemandlovingaholypersonisinitselfavirtuousact.Therefore,intermediationthroughtheseholymenisinfactintermediationthroughvirtuousdeedsandthiskindofintermediationbasedonrighteousdeedsisuniversallypermissibleinIslam.
References
[1].Qur ’an(an-Najm)53:39.
[2].Qur ’an(al-An‘ām)6:164.
[3].Qur ’an(al-Baqarah)2:286.
[4].Muslimnarrateditinhisas-Sahīh,b.ofwasiyyah(will)ch.3(3:1255#1631);AbūDāwūdinSunan,b.ofwasāyā(willsandtestaments),3:117(#2880);Nasā’īinSunan,b.ofwasāyā(6:251);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofakhām(judgements)ch.36(3:660#1376)andgradedithasan(fair)andsahīh(sound);AhmadbinHambalinMusnad(2:372);Bayhaqīinas-Sunan-ul-kubrā(6:278);BaghawīinSharh-us-sunnah(1:300#139)anddeclareditsahīh;andMuhammadKhatībTabrīzīinMishkāt-ul-masābīh,b.of‘ilm(knowledge),1:104(#203).
[5].Muslim,as-Sahīhb.ofzakat(obligatorycharity)ch.20(2:705#1017);AhmadbinHambal,Musnad(4:357&359);Bayhaqī,as-Sunan-ul-kubrā(4:175);andIbnHajar‘Asqalānī,Fath-ul-bārī(13:302).
[6].Qur ’an(an-Nahl)16:43.
[7].Qur ’an(al-Baqarah)2:186.
[8].Qur ’an(al-Baqarah)2:48.
[9].Qur ’an(ash-Shu‘arā’)26:100-1.
[10].Qur ’an(az-Zumar)39:3.
[11].Qur ’an(an-Nisā’)4:48.
[12].Qur ’an(al-Isrā’)17:57.
[13].Muslimtransmitteditinhisas-Sahīh,b.ofbirrwas-silahwal-ādāb(virtue,goodmannersandjoiningofthetiesofrelationship)ch.48(4:2030#2637);Bakhārīnarrateditatthreeplacesinhisas-Sahīh:b.ofbad’-ul-khalq(beginningofcreation)ch.6(3:1175#3037),b.ofadab(goodmanners)ch.41(5:2246#5693),andb.oftawhīd(Islamicmonotheism)ch.33(6:2721#7047);AhmadbinHambalinMusnad(2:413);MālikbinAnasinal-Muwattā,b.ofsha‘ar(hair)ch.5(2:953#15);andMuhammadKhatībTabrīzīinMishkāt-ul-masābīh,b.ofādāb(goodmanners)ch.16(3:74#5005).
[14].Tirmidhīnarrateditinal-Jāmi‘-us-sahīh,b.ofzuhd(piety)ch.50(4:595#2385),andgradeditsahīh(sound);AhmadbinHambalinMusnad(3:104,168,178,200);IbnHibbān,as-Sahīh(1:182,308-9#8,105;16:345#7348);Baghawī,Sharh-us-sunnah(13:60-4#3475-9).Bukhārīalsonarrateditwithdifferentwordsinhisas-Sahīh,b.offadā’il-us-sahābah(meritsoftheCompanions)ch.6(3:1349#3485),b.ofadab(goodmanners)ch.95,96(5:2282-3#5815-9),andb.ofahkām(judgements)ch.10(6:2615#6734);Musliminas-Sahīh,b.ofbirrwas-silahwal-ādāb(virtue,goodmannersandjoiningofthetiesofrelationship)ch.50(4:2032-3#2639);AhmadbinHambalinMusnad(3:110,165,167,172,173,207,208,255,276);‘Abd-ur-Razzāq,al-Musannaf(11:199#20317);Humaydī,Musnad(2:502#1190);IbnAbūShaybah,al-Musannaf(15:169#19407);AbūYa‘lā,Musnad(5:144#2758;6:36,256#3280-1,3557);IbnHibbān,as-Sahīh(2:323-4#563-5);Tabarānī,al-
Mu‘jam-ul-kabīr(3:183#3061);Bayhaqī,Shu‘ab-ul-īmān(1:380,387#462,498;2:130-1#1379);andMuhammadKhatībTabrīzīinMishkāt-ul-masābīh,b.ofadab(goodmanners)ch.16(3:75#5009).
[15].Thissahīh(sound)hadithnarratedbyMālikbinAnasinal-Muwattā,b.ofsha‘ar(hair)ch.5(2:954#16),andIbn‘Abd-ul-Barrsaiditschainisgood.AhmadbinHambalalsotransmitteditinhisMusnad(5:233);Hākiminal-Mustadrak(4:169),whogradeditsahīh,andalsoconfirmedbyDhahabī;BaghawīinSharh-us-sunnah,(13:49-50#3463);MuhammadKhatībTabrīzīinMishkāt-ul-masābīh,b.ofādāb(goodmanners)ch.16(3:75#5011).
[16].AbūDāwūd,Sunan,b.ofijārah(wages)3:288(#3527);Bayhaqī,Shu‘ab-ul-īmān,(6:486#8998,8999);MuhammadKhatībTabrīzī,Mishkāt-ul-masābīh,b.ofadab(goodmanners)ch.16(3:75-6#5012).
[17].Bayhaqī,Shu‘ab-ul-īmān,(6:492#9022);MuhammadKhatībTabrīzī,Mishkāt-ul-masābīh,b.ofādāb(goodmanners)ch.16(3:77#5024);‘Alā’-ud-Dīn‘Alī,Kanz-ul-‘ummāl(9:4#24646).
CHAPTERFOUR:TheDoctrineofTawassul(IntheLightofSacredTraditions)
PurgingdisbeliefinMuhammad'sfollowers
AllahhasconferredinfiniteblessingsonthefollowersoftheHolyProphet(PeacBeUpHimandHisHousehold).OneoftheseblessingsistheirimpossibilitytoreturntodisbeliefafterembracingIslam.Ithappenedinthepastthatthefollowersofaparticularprophetreturnedtotheirearlierstateofignoranceanddisbeliefafterhisdeath.ButthisshallnothappentothefollowersoftheHolyProphet(PeacBeUpHimandHisHousehold).TheProphetofAllah(PeacBeUpHimandHisHousehold)inthelastdaysofhisearthlysojournhadhimselfdeclaredthathehadnofearsthathisfollowerswillrelapseintodisbeliefafterhisdeath.AsMuslims,weshouldreflectonhiswords.TheProphet(PeacBeUpHimandHisHousehold)whowassenttothisworldtoquashdisbeliefandallformsofimpermissibleinnovation,whoisourprimarysourceofguidanceandwhoisourultimatemeansofsalvation,issayingthathehasnodoubtslurkinginhismindabouttheirsteadyandirreversiblebelief,whilewearehurlingallegationsofdisbeliefatoneanothertocatertoourfalsesenseofsuperiorityortopamperouregotismbasedonprejudiceandsheerstubbornness.Whatcouldbemoreunfortunatethanthismutualincrimination?
Itisnarratedinatradition:
‘Uqbahbin‘Āmirhasnarrated:TheProphet(PeacBeUpHimandHis
Household)onedaywentto(Uhud)andofferedprayerforthenatives(martyrs)ofUhudasitis(generally)offeredforthedead.Thenhereturnedtothepulpitandsaid:IamyourforerunnerandIamawitnessonyou.ByAllah!Iamrightnowseeingthebasinofmyfountain(kawthar),andIhavebeenhandedoverthekeysofthetreasuresoftheearth(orthekeysoftheearth).IswearonAllah,IhavenofearsthataftermeyouwillreturntodisbeliefbutIamapprehensivethatyouwilltrytooutdoeachotherinacquiringworldlygoods.[1]
ThisisastatementmadebytheProphet(PeacBeUpHimandHisHousehold)himself.HehasswornonAllahabouthisfollowersthattheywillnotreverttodisbelief.TheProphet’swordscallfordeepreflectionandserioussoul-searching.WebrushasidetheProphet’sstatementwhenweaccuseoneanotherofdisbelief.ThistraditionhasbeenreproducedbyImamMuslim[2]andImamAhmadbinHambal[3].Repeatedreferencestothistraditionbypeopleofsuchcalibreandprestige,andourdoggeddefianceofitscontentsarenothingbutharrowingunawarenessoftherealspiritofourfaith.
Intermediation,whichhasbeenestablishedasavalidactinIslambycountlessQur ’ānicinjunctionsandauthenticandcertifiedtraditionsandwhichhasbeenpractisedbythelargemajorityofMuslims,isnowturnedintoamatterofdisputeandcontroversy,andisnowbeingusedasaconvenientploytonotonlyindulgeinincriminatingoneanotherindisbeliefbutalsotogiveventtoourpersonalfrustrations.Ifwecaretoreflectonhiswordsandstatements,wewillcometorealizethattoinsistontheillegalityofintermediation,eitherasadoctrineorinsomeofitsactualapplications,especiallywhenitslegalityhasbeenconclusivelyestablishedbothbytheQur ’ānandthehadith,isnothingbutreligiousperversity.TensofstatementsmadebytheHolyProphet(PeacBeUpHimandHisHousehold)arewitnesstothefactthattorelyonvalidformsofintermediationinordertocomeclosertoAllahisquiteconsistentwithQur ’āniccommandsandtheProphet’sstatements.
Asitisreportedby‘AmrbinShu‘aybthathisgrandfathersays:wewerepresentinthecompanyoftheholyProphet(PeacBeUpHimandHis
Household)whenmessengersfromHawāzintribecameandsaid:OMuhammad!Webelongtothesameoriginandtribe,andthetroublewearefacingisnothiddenfromyou,therefore,havemercyonus.TheholyProphet(PeacBeUpHimandHisHousehold)replied:optoneofthetwochoices;eithertakeawayyourpropertyandwealthorhaveyourwomenfreed.Theyoptedfortheirwomenandchildren.ThentheMessengerofAllah(PeacBeUpHimandHisHousehold)added:asfarasmyshareandtheshareof‘Abd-ul-Muttalibandhischildren(inthespoils)isconcerned,Ihavealreadygivenittoyou.ButwhenIhaveperformedthenoonprayer,youshouldallstandupandsay:
ThroughthemeansoftheMessengerofAllah(PeacBeUpHimandHisHousehold)*weseekhelpforourwomenandchildrenfrombelievers(orMuslims).[4]*
Thenarratorsaysthatwhenpeoplehadfinishedtheirprayer,theyrepeatedthesamewordsastheProphet(PeacBeUpHimandHisHousehold)hadadvisedthem.NowthesewordswereutteredbythesacredtongueoftheholyProphet(PeacBeUpHimandHisHousehold)himselfandheutteredthemintheformofacommand.Therefore,thistraditionfurnishesacogentjustificationfortheactofintermediation.
InthefollowingpagesIwilldrawuponsomeofthestatementsmadebytheHolyProphet(PeacBeUpHimandHisHousehold),whichclearlyprovethatintermediationisneitheraformofdisbeliefnoraforbiddenact.Onthecontrary,itisquitevalidandoneofthepermissiblewaystoseekthenearnessofAllah.
SectionOne:Intermediationthroughgooddeeds
Gooddeedsarecalledvirtues.Topraythroughthemeansofthesedeeds,“OAllah,throughmyparticularactwhichIperformedpurelyforYourpleasure,IbeseechYouthatmyneedbefulfilled,”isquitevalid.Afewstatementsthatsupporttheactofintermediationaregivenbelow:
1.Deliverancefromtroublethroughmediation
Atraditionrecordedinas-Sahīhayn[5]furnishesclearevidenceoftheuseofintermediationthroughvirtuousdeedswhichdeliversindividualsfromtensionandanxietyorfromanactualcalamity.‘Abdullāhbin‘UmarcitestheMessengerofAllah(PeacBeUpHimandHisHousehold)tohavesaid:
Onceuponatimethreetravellerswerepassingthroughajungle.Allofasuddentheskywasovercastwithjet-blackclouds.Theywerethinkingofseekingshelterthatitbegantoraininbuckets.Theyhadnootherchoicebuttotakeshelterinacave.Sotheyscrapedintothecave.Theentranceofthecavewasquitesmall.Suddenlyaheavystonecameslidingdownandcoveredtheentrance.Theyweretrappedinsidethecave.Theycouldnotmovethestoneevenwiththeircollectivemight.Therefore,theylostallhopeofsurvival.Theyfeltthatthecavewouldprovetobetheirgrave.
Thethreeofthemwerereligiouspersonsandhadanoptimisticoutlookonlife.TheyhadcompletefaithinthegloryandgrandeurofGod,sothespellofhopelessnessdidnotlastlong.Theychuckledtothemselvesastheythoughtof
aplan.Thecloudsoffrustrationrolledaway.Sincetheplanderivedfromtheirstrongreligiousconviction,theyreadilydecidedtoimplementit.Theysaidtooneanother:thereisonlyone-waytoescapethepresentcrunch.WeshouldoffertoAllahasaformofintermediationtheactswehaveperformedforHisexclusivepleasureandimploreHimthroughtheirblessings.Theysaid:
Rememberthedeedsyouperformedpurelyfor(thepleasureof)Allah,thenpraythroughthemtoAllah.Hemayopenit(anddeliveryoufromthiscalamity).
Sincetheplanwassoundandsuitedtheoccasion,theyallexpressedwillingnesstoputitintoaction.Eachoneofthemofferedhisvirtuousactsturnbyturnandusingitasaformofmediation,prayedtoAllahtodeliverthemfromtheirmisery.
Thevirtuousactofthefirstman—Serviceofparents
Oneofthemrelatedhisvirtuousactinthisway:OLord,myparentswereveryoldandweak.Iconsidereditmydutytoservethemsincerely.Iworkedhardthewholeday.WhenIreturnedhome,firstofallImilkedthecowandservedthemilktomymotherandfather.ThenIattendedtomywifeandchildrenandotherpeople.Thiswasmydailyroutine.OnedayIwasdelayedandarrivedhomelate.Mymotherandfatherhadwaitedthemselvestosleep.However,Imilkedthecow,pouredthemilkintoacupandstoodbytheirbedside.IdidnotliketodisturbthemintheirsleepasIrespectedthemtoomuch;atthesametimeIcouldnotbeartofeedmychildrenbeforefeedingthem(myparents)first.ThusIstoodthere,holdingthecupinmyhandthatIwillmakethemdrinkitassoonastheywokeup.MyweelittlechildrenkeptcryingandsobbingbitterlybutIignoreditanddidnotliketobreakmyprinciple,andinthisverystateoftension,thenightlapsedintoday.
(OAllah,)Youknowit.IfIhaddonethisdeedpurelyforYourpleasure,thenremovethestonefromtheentrancesothatwecanseethesky.
Assoonasheendedhisprayer,thestoneslidalittleononesideandtheskyappeared,butthegapwasnotwideenoughtoletamanpassthrough.
Thevirtuousactofthesecondman—Self-purity
Thesecondpersonnarrateshisactinthesewords:Iwasemotionallyattachedwithmyfirstcousinbutthatpureandinnocentgirlwascompletelyunawareofmyfeelings.ShesnubbedmeoncewhenItriedtoconveytohermyemotionalplightandafterthatIneverdareddoso.
Thenoncetherewasaseveredrought.Theshadowsofpovertyandhungerbegantohoveraroundher.Drivenbystarvation,thatinnocentgirlcameovertomeandsoughtmyhelp.Idecidedtotakeundueadvantageofherhelplessness;Iseducedherasshewasinavulnerablecondition.Ipiledupabigsumof100dinarsinfrontofherandshehalf-willinglyagreedtocatertomyemotions.WhenItriedtogiveitapracticalshape,tearswelledupinhereyes.Shebecamerestlesswithshockandsaid:don’tbecruelanddon’ttakeundueadvantageofmyhelplessness.FearAllahanddon’tmakethisimmoralmove.Onhearingherwords,myhairstoodontheirendsand,onaccountoffearoftheLord,theorgansofmybodybegantotremble.Myevilintentionswereburiedandthehumanbeingsleepinginsidemebecameawake.Ileftherthereanddidnotpickupthemoneyeither.
OAllah,if,inYourknowledge,IdidsoonlytoseekYourpleasureandifYoulikemyact,thenYoushouldopenourway(sothatwecanlookattheworldoutside).
Asheendedtheprayer,thestoneslidalittlefartherbutthegapwasstillnotwideenoughforthemtocomeout.
Thevirtuousactofthethirdman—Toreturntothedeservingwhatbelongstohim
Thethirdmanoffershisgooddeedashismediationinthisway:OLord,onceIhademployedafewlabourers.Ipaidtheirwagesassoonastheycompletedtheirwork.Butoneofthelabourers,fornoapparentreason,didnottakehiswagesandwentaway.Hiswagewasameasureofrice.Iplantedthericeandwhenthepaddywasblooming,IsolditandboughtagoatwiththemoneyImadeoutofthebargain.ThroughYourblessing,moregoatswerebornoutofher.ThenIboughtacowandthroughYourblessingthenumberofcowsmultiplied.Thuswiththehelpofalabourer ’swages,thereweresomanycattlethatthevalleywasfilledwiththemandIhadtokeepashepherdtolookafterthoseanimals.Onedaythesamelabourerreturnedandsaidtome:
“FearAllah,don’tbecruelandpaymemywages.”ThenIsaid(tohim),“Goandtakethosecowsandtheirshepherd.”
Hesaid,“FearAllahanddonotridiculeme.”Itoldhimeverythingwithagrimfaceandhewentawaywithallthegoods.
(OLord,)ifIdidallthisforYourpleasurealone,then,throughitsblessing,deliverusfromthistroubleandremovetheremainingpart(ofthestonefromtheentranceofthecavesothatwecouldcomeoutofit).
Assoonastheirprayerended,Allahgranteditunhesitatingly,andtheirvirtuousactschangedtheirdarknightofdisappointmentintoabrightdayofhope.Throughthem,theyreceivedanewleaseoflife.SincethebasisoftheirgooddeedswasthepleasureofAllah,Hegrantedtheirprayerandthestoneattheentranceofthecaveskiddedasideandallthreeofthemslippedoutofiteasilyandcomfortablyandwentontheirway.[6]
2.Prayerasmediation
Five-timeprayerismandatoryforeveryMuslim.ItisapiousactthroughwhichtheservantpracticallydemonstrateshisservitudetoAllahinastateofprostration.SinceAllahlikeshumilityinhisservants,prayerisaformofworship,whichrepresentstheclimaxofhumility.ThatiswhyAllahlovestheactofprayerverymuch.AllahcondonesthelapsesofHisservantsthroughthemeansandblessingofprayer.
ItisnarratedbyAbūHurayrahthattheHolyProphet(PeacBeUpHimandHisHousehold)said:
Tellmeifsomeoneamongyouhasacanalathisdoorstep,andhehasabathinitfivetimesaday,willanyspeckofdirtremainonhisbody?Theaudiencereplied:Nodirtwillremainonhisbody.Hesaid:Thesameappliestofiveprayers.Goderasessinsthroughtheir(blessingsandmeans).[7]
Herefiveprayersareactingasaformofmediation.Throughthem,manachieveshissalvation:
3.NearnessofAllahthroughvoluntaryprayer
ThepurposeofatruebelieveristoseekaccesstothenearnessandpleasureofhisrealLordandMaster,andtheservantgainsthenearnessaswellasthepleasureofhisLordthroughoptionalprayers(nawāfil).ItmeanstheservantattainsthenearnessoftheLordthroughthemediationofoptionalcyclesofprayer.
ItisattributedtoAbūHurayrahthatAllahsaysinadivinehadith:
AndMyservantkeepscomingclosertoMethroughhisvoluntaryactsofprayeruntilIlovehim.SowhenIlovehim:IbecomehissenseofhearingwithwhichhehearsandIbecomehissenseofsightwithwhichheseesandIbecomehishandwithwhichheholdsandIbecomehislegwithwhichhewalks.[8]
4.Deliverancefromthehellfirethroughbetterupbringingofdaughters
Duringtheeraofignorance,peoplegenerallydisfavouredtheirdaughters.At
thebirthofadaughter,theyfeltextremelyworried.TheQur ’ānhasveryclearlydepictedtheirtypicalattitude:wheneversomeoneisgiventhegladtidingsofthebirthofadaughter,hisfacebecomesblackwithanger.[9]Thisishowthenon-believersexpressedtheirdisapprovalonthebirthoftheirdaughters.ButIslamplacedthefairsexonsuchapedestalasissimplyinconceivableinanyothersocialsystem.Mother,sister,daughterandwife,allaresacredrelations.Islamnotonlysanctifiedthesebondsbutalsospelledoutanunmistakablerewardforallthosewhopracticallyrealizethevalueandsanctityoftheserelations,thatis,whoprotectthemandbringthemupdecently.WerealizefromanumberofstatementsmadebytheHolyProphet(PeacBeUpHimandHisHousehold),thatproperupbringingandeducationofthedaughtersissuchavirtuousactthatitservesasaformofmediationfortheparentsanddeliversthemfromthefireofHell.Itisnarratedby‘Ā’ishah:
Awomancametoseeme(and)shehadtwodaughterswithher.Shehadcometobegsomethingfrommebutshefoundnothingwithmeexceptadate.Igavethesametoher.Shedividedthedatebetweenhertwodaughters.Thenshestoodupandleft.(Afterthis,)theHolyProphetcameover.Irelatedtohimthewholestory.Thenhesaid:Whosowastestedthroughthedaughtersandhetreatedthemwell,thenthiswillturnforhimintoaveilagainstHell.[10]
5.Deliverancefrompunishmentthroughthemediationofthepenitent
ToworshipAllah,toloveoneanotherforthesakeofAllah,andrememberHimwhileothersaresleeping,aresuchvirtuousacts,whicharehighlyfavouredbyAllah.ThosewhoarepenitentandaskforHisforgivenessinthesilenceofthenightsareHisfavouritesandthroughtheblessingoftheirmediation,HedeliversothercreaturesfrompunishmentthoughotherwisetheymighthaveendedupinHell.
ItisattributedtoAnasbinMālikthatoncetheHolyProphet(PeacBeUpHimandHisHousehold)said:
Verily,AllahtheGlorioussays,“SurelyIwanttopunishtheresidentsoftheearthbutwhenIlookatthepeoplewhopopulateMyplacesofworship,wholoveoneanotherforMysakeandwhoaskforforgivenessinthelaterpartofthenight,thenIturn(Mywrath)awayfromthem.[11]
SectionTwo:Mediationinsupplication
1.IntermediationthroughAllah’snamesandattributes
Justastheactsofapetitionerserveasaformofmediationfortheredressofhisillsandproblems,similarlyareferencetoAllah’svariousnamesbecomesameansfortheacceptanceofhissupplication.Thethemeoftheinitialversesofsurahal-Fātihah,forinstance,isfocusedonthepraiseandglorificationoftheLord:
AllpraiseisforAllahWhoistheLordofalltheworlds,(and)isinfinitelyKindandMerciful,(and)istheMasteroftheDayofJudgement.[12]
AfterenumeratingthepraisesofAllah,thepetitionerplacesbeforeHimhisrequest:
(OAllah,)weworshiponlyYouandweseekonlyYourhelp.[13]
Thisistherelationshipofservice,thebondofservitude.Theservantaffirmsnotonlyhisownlowstatus,butalsothehigheststatusofAllahWhoisUniqueandUnrivalled,andinhisprayerbasedonhumilityandself-negation,heseeksHishelp.
Herethequestionariseswhyworshiphasbeengivenprecedenceoverhelp?
AnactofworshipcanbeperformedonlywithAllah’sblessing.WithoutHishelp,itremainsunrealised.Therefore,theorderofpriorityshouldhavebeenreversed.Firstofall,Allah’shelpshouldhavebeensoughtandthenwithHishelptheservantshouldhaveengagedhimselfinworship,sotherequestforhelpshouldhaveprecededtherequestforworship.ButAllah’scommandshavelogicoftheirownandthisisinherentlybuiltinthedivinestatements.Sometimestheyappeartodefyhumanexpectation,whichisinvariablysuperficialandscratchesonlysurfaces.Butthedivinelogicisdeep,andinordertorealizeitsdepth,onehastoshedthiscasualsenseofexpectation.Thisisinfacttheprivilegeofthosehumanbeingswhoaredeeplyimpressedbydivinelogicandwhostaunchlybelievethatalldivineutterancesarelogicallyjustifiedastheyappealtoourdeepersenseofwisdom.ThustheanswertothisquestionhasbeenfurnishedbyImamBaydāwīwhileinterpretingtheverse.Hesaysthattheactofworshipprecedestheactofhelptofacilitatetheacceptanceofprayer.ThisalsoshowsAllah’sconcernforHiscreatures;itis,inaddition,theexpressionofHispervasiveandextensivesympathyforHisservantsthatHeHimselfisshowingthemthelighttomaketheirprayerseffective:
Andworshiphasbeengivenprecedenceovertherequestforhelpsothatasenseofcompatibilityiscreatedbetweenthelastlettersoftheverses.
Besides,italsosuggeststhatthemeans(ofworship)isgivenprecedenceovertherequest(forhelp)sothatitmaybegranted.[14]
Thentheprayerisfollowedbyanotherrequest:
Showustherightpath.[15]
Theservant,throughhismediationasaservantofAllah,imploresHimforguidance.ThusareferencetoAllah’snames,tothewordsthatdescribehis
ownstatusasHisservant,andtohisrequestforguidance,serveasasourceofintermediationfortheacceptanceofhisprayer.Theservant,byreferringtothenamesofAllahandbyloweringhisownstatustothetroughofthewaveandconfessinghisownfaultsandweakness,praystoAllahandthisprayeractsasaformofmediationfortheimmediatefulfilmentofhisneedortheeliminationofhisproblem.
2.PrayerthroughthemediationofAllah’sPersonalnames
SometimesweusethepersonalnamesofAllahasakindofmediationtoprocessourpetitionandtoensureitseffectiveness.ThisformofintermediationhasbeenvalidatedbytheProphet’sownpracticeanditissupported,interalia,byatraditionreportedbyIbnMājah.TheHolyProphet(PeacBeUpHimandHisHousehold)said:
OmyLord:IbegfromYouthroughthemeansofYourbeingAllah.[16]
3.Prayerthroughthemediationofdivineactsandattributes
SometimesanactorattributeofAllahisinvokedintheprayerasaformofmediation,asitisendorsedbyatraditionoftheHolyProphet(PeacBeUpHimandHisHousehold).Thisprayerisattributedtohim:
OAllah!IseekrefugeinYourpleasureagainstYourwrath,andinYour
exemptionagainstYourpunishment.[17]
ThesetraditionsclearlyestablishthefactthatitisquitevalidtobegAllah’sprotectionandhelpforthefulfilmentofone’sneedsthroughthemediationofHisActsandAttributes.
4.IntermediationthroughtheProphet’shighstation
TheprayerfortheProphet’sappointmenttohishighstationandtouseitasmediationearnsonenotonlyAllah’sblessingsbutalsoguaranteestheProphet’sintercessionforhimontheDayofJudgement.TheHolyProphet(PeacBeUpHimandHisHousehold)said:
Whenyouhearamu’adhdhincallingoutforprayer,youshouldalsosaywhathesays,thensendblessingsonme.Surely,whososendsblessingsonme(once),AllahsendsHismercyonhimtentimes.ThenaskAllahforthewasīlahtobegrantedtome.ItisapositioninParadisewhichisreservedforHisspecialservantandI’mhopefulthatI’mthatspecialservant.Soanyonewhoasks(Allah)thewasīlahforme,myintercessionforhimwillbeobligatory(ontheDayofJudgement).[18]
IfsomeonesendssalutationsontheholyProphet(PeacBeUpHimandHisHousehold)once,heisrewardedwithAllah’smercytentimes.AndsimilarlyifsomeonepraystoAllahforappointingtheProphet(PeacBeUpHimandHisHousehold)tothepromisedhighstationinParadise,thatpersonisentitledtohisintercessionontheDayofJudgement.
5.SendingblessingsontheProphet(SAW)asmediationfortheacceptanceofprayer
SendingblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)ishighlycherishedbyAllah.Thepopularityandproprietyofthisactcanbegaugedfromthefactthatevenifthepersonwhoisperformingithappenstobeaconfirmedliarandadyed-in-the-woolsinner,hisactisnotrejected.WhenhesendssalutationsontheProphet(PeacBeUpHimandHisHousehold),itisnotonlyappreciatedbyAllahbutisalsogivenproperrecognition.
OnemayaskwhatisthejustificationforacceptingsalutationsontheProphet(PeacBeUpHimandHisHousehold)fromapersonwhoisgenerallyknownasablackguardandasinner.Theansweristhatthisactcarriesavarietyofmeanings,someofwhicharegivenbelow.
Forexample,tosendmercy,toconfernearnessonsomeone,tomentionsomeoneatahighlyaudiblepitchofvoiceandtogiveblessing.Nowifwereflectonthesemeanings,wecometorealizethatnoneoftheseblessingsweredeniedtotheProphet(PeacBeUpHimandHisHousehold);healreadypossessedallofthem.Allah’sblessingsarebeingshoweredonhimallthetimeanditisacontinuousact.Theseblessingswereshoweredonhimatthebeginningoftimeandwillcontinuetovisithimtilltheendoftime,andthereisnopossibilitywhatsoeveroftheterminationofthisprocess.Asfarasnearnessisconcerned,thenightofascensionisthemostauthenticwitnesstothisphenomenonwhenallthedistancesbetweenAllahandHisbelovedevaporatedintothinair:
Sowhenthedistancebetweenthemwasoftwobow-lengthsorevenlessthanthat.[19]
Whenthisisthestateofunionduringasinglenight,whocouldcomputethegradesofnearnesswhicharebeingconferredonhimwithoutbreakorinterruption.Theheightandgloryofhisstatureisalsounmatched.SotheProphet(PeacBeUpHimandHisHousehold)alreadyembodiestheentirespectrumofmeaningsassociatedwithsendingblessingsonhim.Therefore,whenmansendshisblessingsontheProphet(PeacBeUpHimandHisHousehold),heisinfactsaying:OAllah,sendblessingsonYourbeloved.Allahsays:Omyservant,Iamalreadysendingblessingsonhim,conferringMymercyonhim,glorifyinghimanddrawingcontinuouslyclosertohim.Youneednotstressit,itisalreadyinprocess.Sinceyouhavenotaskedanythingforyourself,youhavenotprayedforwealthandchildren,youhavenotprayedforrecuperationfromillness,andthereisnopersonalmotivebehindyourprayerbutyouhaveonlyexpressedblessingsforMybelovedandimploredMetosendtheseblessingsonhim,soIgrantyourprayer.
Sincetheprocessisgoingonevenbeforetheprayer,therefore,evenifthepersonwhoissendingblessingsonhimhappenstobeasinner,hisprayerisaccepted.Thisisthereasonthatthisactisabsolutelyacceptableand,therefore,totallyimmunetoanyformofrejectionordisinclination.
Howtoturnpresumptuousworshipintoabsolutelyacceptableworship
AllformsofworshiparetentativelyacceptableastheyarebasedonthepresumptionthattheywillbeacceptedbyAllah.Sinceanactofworshipinvolvesrigorouspreparationandconformitytoasetofconditionsandprerequisitesforwhichhehastosparetimeandsacrificehispersonalcomforts,therefore,itishisnaturalwishthathisworshipshouldbeacceptedandhislabourshouldnotgowastebutAllahhasHisownway.Itisstated:
ToHimascendpurewordsandHeexaltsrighteousdeed.[20]
Therefore,drivenbyhisphysicalnature,manexploresexcusesandpretextswhichmayelevatehisdeedstothelevelofdivineacceptabilityandtheymaybeacknowledgedbyAllahinspiteofhisweakness,flawsandlapses.Divinemercyhasnotlefthisnaturaldesireinthelurchbut,asanexpressionofHisinfinitemercy,HeHimselfhasshownhimthewaythatcantransformhistentativeactsofworshipintoanabsolutelyacceptablereality.Andthewayisthatatthestartandconclusionofeachact,heshouldsendblessingsontheHolyProphet(PeacBeUpHimandHisHousehold).Sincethisactisabsolutelyacceptable,therefore,wheneveritissubmittedtoAllah,itwillsurelybeacknowledgedbyHim,anditisbeyonddivinemercythatitshouldaccepthisblessingsontheProphet(PeacBeUpHimandHisHousehold)andrejecthisactsthatliebetweenthetwosalutations.Therefore,themosteffectivewaytomakeone’sactsabsolutelyacceptableistostartandconcludethembysendingblessingsontheHolyProphet(PeacBeUpHimandHisHousehold).
SendingblessingsontheholyProphet(SAW)asthelastactintheuniverse
AlmightyAllahsaysintheHolyQur ’ān:
Allthatisonearthwillpassaway,andtherewillabideforeverthePersonofYourLord,Masterofgloryandhonour.[21]
Everysoulshalltasteofdeath.[22]
Wheneverythingisreducedtoextinction,onlythePersonoftheLordshallremainandtherewillbenoonetopraiseandglorifyHim,buttheactofsendingblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)willcontinueuninterruptedlyasitisendorsedbyAllahHimself:
SurelyAllahandHisangelsinvokeblessingsontheHolyProphet(andtheywillcontinuetodoso).[23]
Eachlivingbeinghastodie.Eachcreatureinthisuniversehastotastedeath.AllahAloneiseternallyExistent.SinceinvokingblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)isalsoadivineact,andsinceAllahisimmunetoextinction,HisActalsoiseternallysurviving.ThatiswhythewordyusallūnahasbeenusedbytheQur ’ānwhichincludesboththepresentandthefutureand,therefore,istranslatedas“eternal”.Thepresentneverendsandeachexistingmomentisthepresentandeachmomentthatistocomeisthefuture.ThusAllah’sinvocationofblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)isacontinuousactandwillcontinueforever.Ithasneverbeeninterruptedinthepastnorwillitbeinterruptedinthefuture.Therefore,itisconclusivelyestablishedbytheQur ’ānthatsendingblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)isthelastactintheuniverseandonlythisacthaspermanenceonaccountofitsdivineorientation.Andwhenweadoptitasaformofintermediation,ourprayerwillsurelybegranted.
6.TheProphet’ssupplicationthroughthemediationofhisownpersonandotherprophets
AccordingtoanauthentictraditiontheHolyProphet(PeacBeUpHimandHisHousehold)himselfprayedthroughthemediationofotherprophetsaswellasofhisownperson.Followingarethewordsofthetradition:
ItisnarratedbyAnasbinMālik.Hesaid:Whenthemotherof‘AlībinAbūTālib—FātimahbintAsadbinHāshim—died,Allah’sMessenger(PeacBeUpHimandHisHousehold)*calledonherandsatdownbytheheadofthebedandsaid,“Odearmother,mayAllahhavemercyonyou.Aftermymother,youweretheoneIregardedasmymother.WhenIwashungryyoufedmetothepointofsaturationwhileyouyourselfremainedhungry.Thenyouhelpedmeputonclothesandinsteadofeatingyourself,yougavemenicethingstoeat.YoudidallthisforAllah’spleasureandforagoodrewardintheHereafter.”Thenhe(theProphet)commandedtobatheherthreetimes.Whencamphorwaterwasbrought,Allah’sMessenger(PeacBeUpHimandHisHousehold)pouredsomewaterintohishands.ThenAllah’sMessenger(PeacBeUpHimandHisHousehold)tookoffhisshirtandclothedherwithitandusedhisownsheetofclothashercoffin.ThenAllah’sMessenger(PeacBeUpHimandHisHousehold)sentforUsāmahbinZayd,AbūAyyūbal-Ansārīand‘Umarbinal-Khattābandthenegroslavetodigupthegrave.Sotheydughergrave.Whentheyreachednearthelahd,Allah’sMessenger(PeacBeUpHimandHisHousehold)dugitupanddrewthesoiloutwithhisownhands.Whenhefinished,Allah’sMessenger(PeacBeUpHimandHisHousehold)enteredandlaydownin(thegrave),andsaid,“ItisAllahWhocontrolslifeanddeath,andHeisEverlivingandwillneverdie.(OAllah,)forgivemymother—FātimahbintAsad—andhelpheranswerproperlyatthetimeofquestioningandthroughthemediationofYourProphet(Muhammad)andtheformerprophets,makehergravecapacious.SurelyYouareinfinitelyMerciful.”Thenherepeated,“GodisGreat”fourtimes(i.e.ledthefuneralprayer).Thenhe,‘AbbāsandAbūBakras-Siddīqloweredherintothegrave.[24]*
7.Intermediationthroughthesupplicant
AbūSa‘īdKhudrīhasnarrated:
TheMessengerofAllah(PeacBeUpHimandHisHousehold)said:Apersonwhocomesoutofhishousewiththeintentionofprayerandprays,“OAllah,IbeseechYouthroughthemediationofthosewhoalwayscraveYour(mercy)andIbegYouthroughthemediationofmythesesteps(movingtowardsprayer).SurelyIamheadingneithertowardsanyevil,noroutofprideorarrogance,noroutofasenseofself-display,norforthesakeofanyworldreputation.IhavecomeoutofmyhousetoescapeYourdispleasureandtoearnYourpleasure.SoIbegYoutosavemefromthefireofHellandforgivemysins.Surely,YouaretheOnlyOneWhoforgivessins.”ThenAllahturnstowardshimandseventythousandangelsaskforhisforgiveness.[25]
Thechainofthetraditionisconsistentwiththerequirementsofhasanhadith(fairtradition),andfivedifferenthuffāz[26]ofhadithgradedithasan.Theyare:
HāfizDimyātīinal-Mutajarr-ur-rābihfīthawābal-‘amal-is-sālih.
HāfizMundhirīinat-Targhībwat-tarhīb.
HāfizIbnHajar‘Asqalānīin‘Amāl-ul-adhkār.
Hāfiz‘IrāqīintheTakhrījahādīthal-Ihyā’.
HāfizBūsīrīinMisbāh-uz-zujājah.
IbnKhuzaymahgradeditsahīh(sound)inhisas-SahīhthroughFudaylbinMarzūq.[27]
8.Intermediationthroughtheweak
Inadditiontotherighteous,intermediationthroughthetravellers,thesickandthoseonwhomAllahhasshownHismercyoraboutwhomHehassaidthatHeiswiththem,thatHehelpsthemandHeblessesthemwithHismercy,isquiteconsistentwiththevariousstatementsmadebytheProphet(PeacBeUpHimandHisHousehold)himself.
AbūSa‘īdKhudrīrelatesthattheProphet(PeacBeUpHimandHisHousehold)said:
Surely,onlybecauseofthesupplicationoftheweakandtheirprayerandtheirsincerity,Allahhelpsthisnation(Ummah).[28]
Abūad-Dardā’hasrelatedthattheProphet(PeacBeUpHimandHisHousehold)said:
Lookformeamongtheweak.Surely,itisonaccountoftheweakthatyouareblessedwith(Allah’s)bountyandhelped.[29]
Itmeansthat,throughthemediationoftheweakandthepoor,AllahnotonlyblessesaMuslimnationwithHishelpandassistance,butalsowithresourcesandwealth.Therefore,anyprayermediatedthroughthemisalsogracedwithacceptancebyAllah.
9.Intermediationthroughthesupplicationoftheprophets
Sa‘dbinAbīWaqāsrelatesthattheProphet(PeacBeUpHimandHisHousehold)said:
Dhun-Nūn(theManinFish,i.e.theprophetYūnus)prayedinthebellyofthefish,“(OAllah,)thereisnodeityexceptYou.GlorybetoYou!SurelyIwasfromthosewhowronged(theirsouls).”SoanyMuslimpersonwhousesthesewordsinhisprayerfora(fair)purpose,findsafavourableresponsefromAllah.[30]
AprophetisfarmoredeeplyandsensitivelyawareofthesubtletiesandnuancesinvolvedinhisrelationshipwithAllahthanHissaintsandfavourites,andaswedescenddowntheslidingscaleofdivinepreferences,thisawarenessdecreasesindirectproportiontothegradesofthepeoplewhoareseekingAllah’snearnessandrecognition.Thedivinehierarchyisbasedonthesegradesandthedistinctionsbetweenthesegradesaremeticulouslydrawnandfollowed.
Therefore,whenaprophetofAllah,withhiscompleteandunflawedawarenessandunderstandingofdivinepleasureanddispleasureandinapostureofself-effacingcourtesyandhumility,praystoAllah,Hegraceseachwordutteredbyhimwithrecognitionandfulfilment.And,iftheprayerofapetitionerisprocessedthroughtheprayeroftheprophets,thenitisnotrejectedasitissupportedbytheguaranteeofaprophet’sarticulation;onthecontrary,itfindsimmediatefulfilmentandtheprayeeisrelievedofhissenseofanxietyandtension.
Thisphenomenondrawsacleardistinctionbetweentwokindsofprayer:unmediatedprayerandmediatedprayer.Inthecaseofunmediatedprayer,thepetitionerislikealoneranger,hereliesonhispersonalrelationshipwith
Allah,whichisinitselfinvaluablebecauseanycreaturecanestablishahotlinewithAllah.Butthereisnodivineguaranteeforitsacceptance,whichmayrelatetohisweakfaith,lackofconcentrationoranumberofotherfactors.Butinthecaseofmediatedprayer,thereisadivineguaranteeanditisthenatureofdivinitythatitsguaranteeneverfluctuatesasitisimmunetoallglitchesandotherhumanuncertainties.AllahlovesHisfavouritesandHisloveincreasesindirectproportiontothegradeddistinctionofHisfavourites.Prophetsarethemostfavouredones,therefore,anyprayeethatusestheirprayerasaformofmediationisblessedwithimmediateacceptance.
References
[1].Bukhārīnarratedthistraditioninhisas-Sahīhwithdifferentwordsatsixvariousplaces,i.e.b.ofjanā’iz(funerals)ch.71(1:451#1279);b.ofmanāqib(virtues)ch.22(3:1317#3401);b.ofmaghāzī(themilitaryexpeditionsledbytheProphet)ch.14,25(4:1486,1498-9#3816,3857);b.ofriqāq(softeningofhearts)ch.7,53(5:2361,2408#6062,6218);Tabarānī,al-Mu‘jam-ul-kabīr(17:278-80#767-70);Bayhaqī,as-Sunan-ul-kubrā(4:14);Baghawī,Sharh-us-sunnah(14:39-41#3822-3);‘Alā’-ud-Dīn‘Alī,Kanz-ul-‘ummāl(14:416#39122).
[2].Narratedinhisas-Sahīh,b.offadā’il(virtues)ch.9(4:1795#2296).
[3].NarratedinhisMusnad(4:149,153-4).
[4].Nasā’ī,Sunan,b.ofhibah(gifts)6:262-3.
[5].as-SahīhofImamBukhārīandas-SahīhofImamMuslim.
[6].Bukhārīnarrateditwithdifferentwordsatvariousplacesinhisas-Sahīh:b.ofbuyū‘(sales)ch.98(2:771#2102);b.ofijārah(hiring)ch.12(2:793-4#2152);b.ofmuzāra‘ah(sharecropping)ch.11(2:821-2#2208);b.ofambiyā’(prophets)ch.52(3:1278#3278);b.ofadab(goodmanner)ch.5(5:2228-9#5629);andMusliminas-Sahīh,b.ofdhikrwad-du‘ā’wat-tawbahwal-
istighfār(remembering(Allah),invocation,repentanceandseekingforgiveness)ch.27(4:2099-2100#2743).
[7].Muslim,as-Sahīh,b.ofmasājidwamawādi‘-us-salāt(mosquesandtheplacesofprayer)ch.51(1:462-3#667);Bukhārī,as-Sahīh,b.ofmawāqīt-us-salāt(thetimesoftheprayers)ch.5(1:197#505);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofamthāl(examples)ch.5(5:151#2868)andgradedithasansahīh;Nasā’ī,Sunan,b.ofsalāt(prayer),1:231;AhmadbinHambal,Musnad(2:379);andDārimīinSunan,b.ofsalāt(prayer)ch.1(1:213#1187).
[8].Bukhārī,as-Sahīh.b.ofriqāq(softeningofhearts)ch.38(5:2385#6137).
[9].Qur ’ān(an-Nahl)16:58.
[10].Bukhārīnarrateditinas-Sahīh,b.ofadab(goodmanner)ch.18(5:2234#5649);andMusliminas-Sahīh,b.ofbirrwas-silahwal-ādāb(virtue,goodmannersandjoiningofthetiesofrelationship)ch.46(4:2027#2629).
[11].Bayhaqī,Shu‘ab-ul-īmān,6:500(#9051);Suyūtī,ad-Durr-ul-manthūr(3:216).
[12].Qur ’ān(al-Fātihah)1:1-3.
[13].Qur ’ān(al-Fātihah)1:4.
[14].Baydāwī,Tafsīr(1:14).
[15].Qur ’ān(al-Fātihah)1:5.
[16].ThissahīhhadithwasnarratedbyIbnMājahinhisSunan,b.ofdu‘ā’(supplication)ch.9(2:1267#3857);AbūDāwūd,Sunan,b.ofsalāt(prayer)2:79(#1493);Tirmidhī,al-Jāmi‘-us-sahīh,b.ofda‘awāt(supplications)ch.64(5:515#3475);AhmadbinHambal,Musnad(5:349,360);andBaghawīinSharh-us-sunnah(5:37-8#1259-60).
[17].ThissahīhhadithwastransmittedbyIbnMājahthrough‘Ā’ishahinhisSunan,b.ofdu‘ā’(supplication)ch.3(2:1263#3841);Musliminas-Sahīh,b.ofsalāt(prayer)ch.42(1:352#486);AbūDāwūd,Sunan,b.ofsalāt,1:232(#879);MālikbinAnas,al-Muwattā,b.ofQur ’ān,ch.8(1:214#31);AhmadbinHambal,Musnad(6:201);IbnHibbān,as-Sahīh,(5:258#1932);andIbn
Khuzaymahinas-Sahīh(1:329#655).
[18].Muslim,as-Sahīh,b.ofsalāt(prayer)ch.7(1:288-9#384);AbūDāwūd,Sunan,b.ofsalāt(1:144#523);Tirmidhī,al-Jāmi‘-us-sahīh,b.ofmanāqib(virtuesandmerits)ch.1(5:586-7#3614);Nasā’īinSunan,b.ofadhān(thecalltoprayer)2:25-6,and‘Amal-ul-yawmwal-laylah,p.158(#45);AhmadbinHambal,Musnad(2:168);Baghawī,Sharh-us-sunnah,2:284-5(#421);IbnKhuzaymah,as-Sahīh,1:219(#418);Abū‘Awānah,Musnad(1:336);IbnHibbān,as-Sahīh(4:588-90#1690-2);Ibn-us-Sunnī,‘Amal-ul-yawmwal-laylah,p.33(#91);Bayhaqī,as-Sunan-ul-kubrā(1:409-10);MuhammadKhatībTabrīzī,Mishkāt-ul-masābīh,b.ofsalāt,ch.5(1:215#657);and‘Alā’-ud-Dīn‘Alī,Kanz-ul-‘ummāl(7:700#20998).
[19].Qur ’ān(an-Najm)53:9.
[20].Qur ’ān(Fātir)35:10.
[21].Qur ’ān(ar-Rahmān)55:26-7.
[22].Qur ’ān(Āl-i-‘Imrān)3:185.
[23].Qur ’ān(al-Ahzāb)33:56.
[24].Tabarānīrelateditinal-Mu‘jam-ul-kabīr(24:351-2#871)andal-Mu‘jam-ul-awsat(1:152-3#191)anditsmenarethoseofsoundhadithexceptRawhbinSalāhwhoisda‘īf(weak),whileIbnHibbānandHākimdeclaredhimthiqah(trustworthy).HaythamīalsocitesitinMajma‘-uz-zawā’id(9:256-7);Ibn-ul-Jawzīinal-‘Ilal-ul-mutanāhiyyah(1:268-9#433);AbūNu‘ayminHilyat-ul-awliyā’watabaqāt-ul-asfiyā’(3:121);andMahmūdSa‘īdMamdūhgradedithasan(fair)inhisRaf‘-ul-minārah(pp.147-8).
[25].IbnMājahrelateditinhisSunan,b.ofmasājidwal-jamā‘āt(mosquesandcongregations)ch.14(1:256#778);AhmadbinHambalinMusnad(3:21);IbnAbūShaybahinal-Musannaf(10:211-2#9251);Mundhirīinat-Targhībwat-tarhīb(2:458);Dimyātīinal-Mutajarr-ur-rabihfīthawābal-‘amal-is-sālih(pp.641-2#1321);Ibn-us-Sunnīin‘Amal-ul-yawmwal-laylah(p.30#83);andDhahabīinMīzān-ul-i‘tidāl(2:447#4384).
[26].Pluralofhāfiz.
[27].MahmūdSa‘īdMamdūh,Raf‘-ul-minārah(pp.171-2).
[28].Nasā’ī,Sunan,b.ofjihad(holywar),6:45;Bayhaqī,as-Sunan-ul-kubrā(6:331);AbūNu‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(5:26).
[29].Nasā’īnarrateditinSunan,b.ofjihad(holywar),6:46;andBayhaqīinas-Sunan-ul-kubrā(6:331).
[30].Tirmidhīrelateditinal-Jāmi‘-us-sahīh,b.ofda‘awāt(supplications)ch.82(5:529#3505);Hākiminal-Mustadrak(1:505;2:382-3)andgradeditsahīh,alsoconfirmedbyDhahabī;AhmadbinHambalinMusnad(1:170);Nasā’ī,‘Amal-ul-yawmwal-laylah,p.416(#656);AbūYa‘lā,Musnad(2:111#772);Bayhaqī,Shu‘ab-ul-īmān(1:432#620);andMundhirīinat-Targhībwat-tarhīb(2:488).
CHAPTERFIVE:IntermediationthroughtheProphet(SAW)
ThedoctrineofintermediationthroughtheholyProphet(SAW)
TheProphethoodandMessengershipoftheHolyProphet(PeacBeUpHimandHisHousehold)continuesuninterruptedevenafterhisdeath.HestillexistsamongusastheProphetandtheMessengerofAllah(PeacBeUpHimandHisHousehold)andthiswillcontinuedowntotheDayofJudgement,untarnishedandunsullied.Whenalltheotherlawsarestillvalid,whyshouldn’tthelawofintermediationcontinuetobevalid?Whenintermediationwaspermissibleduringhisphysicalpresenceamongus,thereisnoreasontodisallowitafterhisdeath.TheQur ’ānandthesunnahdonotcontainanyinjunctionandstatementwhichdisallowsthecontinuationofintermediationaftertheProphet’sdeath.Ifitwasjustifiedbeforehisdeath,itisalsojustifiedafterhisdeathandboththeQur ’ānandthesunnahsupportthisview.
FourformsofintermediationthroughtheholyProphet(SAW)
TherearefourpossibleexpressionsofintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold):
IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)*beforehisbirth.*
IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)*duringhisphysicalexistence*
IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)*afterhisdeath*
IntermediationthroughtheProphet’srelics
AllthefourformsofintermediationarenotonlyprovedbytheQur ’ānandthesunnah,buttheyarealsobeingpractisedbyourreligiousscholarswhoseknowledgeofIslamisunflawedandwhosecredibilityashumanbeingsisimpeccable.AlltheseformsofintermediationwillbeillustratedinthefollowingpageswithirrefutableargumentsfromtheQur ’ānandthesunnah.
SectionOne:IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)beforehisbirth
1.Adam’sintermediationthroughtheholyProphet(SAW)
Adam’sintermediationthroughtheholyProphet(SAW)TheprocessofintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)isacontinuousprocessandchangesinfashionhaveneverbeenabletohobbleitspopularityandeffectivenessamongtheMuslims.Itexistedbeforehiscreationandduringhisphysicallifeandithascontinuedtoexistafterhisdeathandwillcontinuetobepopularandeffectiveinfuture.ItwasAdam’spracticetooffertheHolyProphet(PeacBeUpHimandHisHousehold)asintermediarytoAllahfortheforgivenessofhislapses.WhenhechosetheProphet(PeacBeUpHimandHisHousehold)ashisintermediator,Allahcondonedhisactofdisobedience.WhatcouldbeagreaterexampleoftheimmediateeffectivenessofmediationwhenitischannelizedthroughtheHolyProphet(PeacBeUpHimandHisHousehold)?
Tabarānī,Bayhaqī,Ibn-ul-MundhirandSuyūtīnarratedthistraditionthrough‘Umarbinal-Khattāband‘AlīthattheHolyProphet(PeacBeUpHimandHisHousehold)said,“AdamwasjustabouttorepentforhisactofdisobediencethathesuddenlyrecalledinhisstateofanxietythathehadseenlāilāhaillallāhuMuhammad-ur-rasūlullāh(thereisnogodbutAllah,MuhammadisAllah’sMessenger)inscribedontheThroneatthetimeofhisbirth.”ItobviouslymeantthatthedistinctiontheProphet(PeacBeUpHimandHisHousehold)possessesisdeniedtoothers.ThatisthereasonhisnamewasinscribedalongwithAllah’sOwnname.Atthis,headdedthesewordsofintermediationtohisprayerfordivineforgiveness:
(OAllah,)IbegYourforgivenessthroughthemediationofMuhammad(PeacBe
UpHimandHisHousehold)*.*
ThetraditionrelatedbyIbn-ul-Mundhirhasthefollowingwords:
OAllah,IbegYourforgivenessthroughYourbelovedandmosthonouredservantMuhammadandthroughhisdistinctionYouhaveblessedhimwith.[1]
Bytheadditionofthesewordsofintermediation,theprophetAdam’srepentancewasacceptedimmediately.Allahsaid,“Infact,MuhammadisthemostbelovedofallMycreatures.Sinceyouhaveintermediatedyourpetitionthroughhim,Ihavegrantedit.AndwereitnotforMuhammad,Iwouldnothavecreatedyou.”TabarānīfurtheraddsthatAllahsaid,“HeistheLastProphetamongyourchildren.”
ImamHākimhasphrasedthetraditioninthesewords:
Narratedby‘Umarbinal-Khattāb:Allah’sMessenger(PeacBeUpHimandHisHousehold)*said:WhenAdamcommittedtheerror,hesubmitted(toAllah):OLord,IbegYoutoforgivemethroughthemediationofMuhammad.ThenAllahsaid:OAdam!HowdidyourecognizeMuhammadasIhavenotcreatedhimyet?Hereplied:OLord,whenYoucreatedmewithYourdivinehandandbreathedYoursoulintome,Iraisedmyheadandsaw‘lāilāhaillallāhuMuhammad-ur-rasūlullāh(thereisnogodbutAllah,MuhammadisAllah’sMessenger)’inscribedoneachpillaroftheThrone.*
IdiscoveredthatwithYourname,thenameofonlysuchapersoncanbeassociatedwhoisYourmostbelovedofallthecreatures.AtthisAllahsaid:OAdam,youhavesaiditcorrectly.OfallthecreaturesIlovehimthemost.Now
whenyouofferedyourprayerthroughhismediation,Iforgaveyou.AndifMuhammadwerenotthere,Iwouldnothavecreatedevenyou.[2]
ThetraditionwastransmittedthroughmanychainsandwasrelatedbyBayhaqīinDalā’il-un-nubuwwah(5:489);Tabarānīinal-Mu‘jam-ul-awsat(7:259#6498)andal-Mu‘jam-us-saghīr(2:82-3)withanotherchaincontainingsub-narratorsunknowntoHaythamīashestateditinMajma‘-uz-zawā’id(8:253);Ibn‘AsākirinTahdhībtārīkhDimashqal-kabīrgenerallyknownasTārīkh/TahdhībIbn‘Asākir(2:359-60);IbnKathīr,al-Bidāyahwan-nihāyah(1:131;2:291-2);andIbnHajarHaythamīinal-Jawhar-ul-muazzam(p.61);.
Thistraditionisdeclaredsahīh(sound)byImamHākim,thoughheacknowledges‘Abd-ur-RahmānbinZaydbinAslam,oneofitssub-narrators,asweak.However,whenhementionsithesays,“Itschainissound,anditisthefirsthadithof‘Abd-ur-RahmānbinZaydbinAslamwhichImentioninthisbook.”ImamBulqīnīalsodeclaresthistraditionsoundinhisFatāwā.SubkīconfirmsHākim’sauthenticationinShifā’-us-siqāmfīziyāratkhayr-il-anam(pp.120-1)althoughIbnTaymiyyah’srejectionandcriticismwasknowntohimandherejectsit.
Similarlyalargenumberofhadith-expertshaverelatedintheirbookstheeventofAdam’sprayerandhisrelianceontheHolyProphet(PeacBeUpHimandHisHousehold)asaformofintermediation.Itmaybenotedthatthereisnoinconsistencyorcontradictionbetweenthewordscitedearlierandthewordscontainedinthesebooksbecausethesewordsaretheincrementalpartofthesameprayer.ThisprovesthefactthatprayerthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)is,firstofall,thepracticeofAdam( مالسلا هیلع ),andthisisundeniablytheholiestmeansfortheacceptanceofprayer.
Qastallānīhasestablishedinhisal-Mawāhib-ul-laduniyyah(1:81-2;4:594)withthehelpofvarioustraditionstheprincipleofprayerthroughthe
mediationoftheHolyProphet(PeacBeUpHimandHisHousehold).ImamZurqānīalsoconfirmsitinhisCommentary(1:118-20;12:220-1).
Hadith-expert,Ibn-ul-Jawzīcitesthistraditioninthefirstchapterofhisbook,al-Wafābi-ahwāl-il-Mustafā(1:33)andconsidersitsahīh(sound).Intheintroductionofthebookhesays,“InthisbookIdonotmixthesoundhadithwiththefalse.”HealsomentionstheversionofMaysarahonthesamepagewherebytheholyProphet(PeacBeUpHimandHisHousehold)says,“WhenSatandeceivedAdamandEve,andtheyrepentedandsoughtintercessionfromAllahwithmyname.”Ibn-ul-Jawzīalsosaysinthechapterconcerning“theProphet’ssuperiorityovertheotherprophets”inthesamebook(1:359),“Partoftheexpositionofhissuperioritytootherprophetsis(thefact)thatAdam( مالسلا هیلع )askedhisLordthroughthesanctity(hurmah)ofMuhammad(PeacBeUpHimandHisHousehold)thatHerelenttowardshim,aswehavealreadymentioned.”
MawlānāAshraf‘AlīThānwīhasinitiatedthediscussioninthesecondsection(fasl)ofhisNashr-ut-tīb(p.20)withareferencetothesetraditions.
EvenatthetimeofAdam’smarriagewithEve,Adam( مالسلا هیلع )wascommandedtosendblessingsontheHolyProphet(PeacBeUpHimandHisHousehold)andusethemasaformofintermediationinhismarriagecontract.ThishasbeenrecordedinSalāt-ul-ahzānbyIbn-ul-Jawzī.AndImamAhmadas-SāwīsaysinHāshiyahonTafsīr-ul-Jalālayn(1:23):
Andthat(divine)commandwasexpresslygiventointroduceAdam( مالسلا هيلع )tothegloryanddistinctionofMuhammad(PeacBeUpHimandHisHousehold)*attheverybeginning,thatis,ifhewerenotcreated,hewouldneverhavebeenblessedwithawife.Soheistherealforceforeveryformofintermediation,evenforAdam’sactofintermediation.*
MawlānāAshraf‘AlīThānwīrelatedthistraditioninNashr-ut-tīb(p.21).
ThetraditionofAdam’sintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)isalsoincludedbyQādī‘Iyādamongthe“soundandfamousnarrations”inash-Shifā(1:227-8).HesaysthatAbūMuhammadal-MakkīandAbūLaythas-Samarqandīmentionedit.HealsocitesanotherverysimilarversionthroughĀjurrī3,aboutwhomMullā‘AlīQārīsaid,“al-Halabīsaid:ThisseemstobetheImamandspiritualguideAbūBakrMuhammadbinHusaynbin‘Abdullāhal-Baghdādī,thecompilerofthebooksash-Sharī‘ahfis-sunnah,al-Arba‘ūn,andothers.”[4]ThisisalsoconfirmedbyIbnTaymiyyah:‘itisrelatedbyShaykhAbūBakral-Ājurrī,inhisbookash-Sharī‘ah.’[5]
ImamSuyūtīcitesthishadithinhisQur ’ānicinterpretationad-Durr-ul-manthūr(1:58)andinal-Khasā’is-ul-kubrā(1:6)andinar-Riyād-ul-anīqahfīsharhasmā’khayral-khalīqah(pp.48-9),wherehesaysthatBayhaqīconsidersitsound.
Inadditiontothesescholarsofimpeccablecredibility,thenarrationofthistraditionbyexpertsinthefieldofcompilationandtransmissionoftraditionarguesstronglyinfavouroftheauthenticityandvalidityofthistradition.AsBayhaqīsaidintheintroductiontoDalā’il-un-nubuwwahthatheonlyincludedsoundnarrationsinhisbook.
ThecontemporaryMakkanhadith-scholarMuhammadbin‘Alawīal-MālikīquotesDhahabī’sunrestrainedendorsementofthetraditionsinBayhaqī’sDalā’il-un-nubuwwahwithhiswords,“Youmusttakewhatisinit(Dalā’il-un-nubuwwah),foritconsistsentirelyofguidanceandlight.”[6]
ZurqānīalsotransmittedDhahabī’sstatementaboutBayhaqī’sDalā’il-un-nubuwwahinhisCommentary(1:120).
SimilarlyitsinclusionbyIbnTaymiyyahinhisFatāwā(2:150)isalsoaclearproofofitsstrengthandsoundness,thoughheisgenerallyregardedasacontroversialscholar.AshequotesthisversionandanotherthroughMaysarahandsays,“Thesetwoareliketheelucidationoftheauthentichadiths(concerningthesametopic).”AboutthisstatementMuhammadbin‘Alawīal-Mālikīsaid,“ThisindicatesthatIbnTaymiyyahfoundthenarrationcredibleenoughtobeconsideredawitnessforothernarrations,becausemawdū‘(forged)andbātil(false)arenottakenaswitnessbythepeopleofhadith.[7]
Inthisholytradition,whenAdam( مالسلا هیلع )usesthewordsas’alukabi-haqqiMuhammad(IaskYouthroughthemediationofMuhammad),andasksfortheforgivenessofhiserror,Allah’smercygushesout,andinthisstateofswingingupsurge,Heconveystohimthegladtidingsofhisforgivenessbyusingthewordsqadghafartulaka(Iforgaveyou).Throughthisact,Adam( مالسلا هیلع )hasdriventhismessagehometohisprogenythatincasetheyhavecommittedasintheyshouldnotbeoverburdenedbyasenseofguiltandsinandkeepsulkingincorners;onthecontrary,theyshouldpraytoAllahthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)intheirprayerandAllahshallforgivethem.Adam( مالسلا هیلع )isnotmakingthisstatementasanabstractionasitisbasedonhisownexperience.AprayerisinstantlygrantedbyAllahwheneverthenameoftheHolyProphet(PeacBeUpHimandHisHousehold)isinvokedinit.TheQur ’ānsaysaboutit:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful.[8]
2.TheProphet(SAW)asasourceofintermediationforJews
BeforethebirthoftheHolyProphet(PeacBeUpHimandHisHousehold),theJewsofferedintheirprayershismeansinordertogainvictoryovertherivalArabdisbelieversandasaresultoftheirprayer,theywererewardedwithvictory.TheQur ’ānisawitnesstothisphenomenon.Allahsays:
AndwhentherecametothemtheBookfromAllah(theQur’ān)fulfillingthebook(Torahintherealsense)whichwaswiththem,andbeforethattheythemselveshad(prayed)forvictory(throughthemediationofthelastProphetMuhammad(PeacBeUpHimandHisHousehold)*andtheBookrevealedtohim)overthedisbelievers.SowhentherecametothemthesameProphet(Muhammad)withtheBookrevealedtohim)whomthey(already)knew,theyrejectedit.[9]*
TheQur ’ānicverseexplainsthattheMessenger(PeacBeUpHimandHisHousehold),throughwhomtheJewsusedtopraytogainvictoryovertheArabdisbelievers,theyrejectedhimwhenhephysicallyappearedamongthem.Theyrejectedhimonthebasisofprejudiceandenmitythoughtheypossessedcompleteknowledgeofhisidentityfromthesignsofhisarrival.SincetheirrejectionoftheProphet(PeacBeUpHimandHisHousehold)wasbasedondeliberatearrogance,Allahcursedthemasaninstantexpressionofthedivinedispleasure:
SothereisAllah’scurseonthosewho(intentionally)disbelieve.[10]
AllahflaredupandcursedthembecausetheirrejectionvirtuallyamountedtotherejectionoftheProphet’sdistinctionasHislastProphetandMessenger(PeacBeUpHimandHisHousehold).Itisanexceptionaldivinereaction.ThoughthedisbelieversarementionedintheQur ’āninavarietyofcontexts,theexpressdivinecurseisnotrelatedtoallthesesituations.Itfindsexpressiononlyinsituationswherethedivinewrathissparkedbyan
unpardonablesin.ThefrequencyandtheintensitywithwhichthedisbelievershavebeencondemnedandcursedbyAllahinsurahal-Baqarahandal-Anfālisquiteexceptional.IfwestudythecontextandbackgroundoftheseQur ’ānicverses,wewillcometorealizethatthedivinewrathistriggeredonoccasionswherethedisbelievershavedeniedtheProphet’sgloryanddistinction,expressedtheirdisapprovalofhishighstatusandreliedonprejudiceandjealousyinrememberinghim.
Fromtheearliesttimestothepresent-day,themeaningofthisQur ’ānicversefavouredbythemajorityofinterpretershasactuallybeenattributedtoIbn‘Abbās.Henarrateditinthetafsīrof2:89inTanwīr-ul-miqbās(p.13).ThisversereferstotheprayerofferedbythepeopleoftheBookthemselvesbeforethearrivalofthelastProphet(PeacBeUpHimandHisHousehold).TheyusedhimasasourceofintermediationintheirprayertosecurevictoryagainsttheArabdisbelieversduringwars.Thewordsoftheirprayerareasfollows:
OAllah,awardusvictory(overthesedisbelievers)throughthemediationofthelastProphetwhosegloryanddistinctionweseeintheTorah.[11]
Insometraditions,theQur ’ānisalsoassociatedwiththenameoftheProphet(PeacBeUpHimandHisHousehold).TheJewsarebeingparticularlycondemnedfortheirself-contradictoryattitude,whichbordersonsheerhypocrisy.TheyusedtoofferprayersofvictoryoverthedisbelieversthroughthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)beforehisProphethood,butwhenhephysicallyarrivedamongthem,theydeniedhimandrejectedhisdistinctionasthelastProphet.Someofthetraditionsrelatedtotheissuearegivenbelow.
1.ImamQurtubī
ImamQurtubīrelatedthetraditionthroughIbn‘Abbās:
TheJewsofKhaybarwereoftenatwarwiththeGhatafān(tribe).Whentheyconfrontedeachother(inbattle)theJewsweredefeated.Theyattackedagain,offeringthisprayer,“(OLord,)webegYouthroughthemediationoftheUnletteredProphet(PeacBeUpHimandHisHousehold)*aboutwhomYouhavepromisedusthatyouwillsendhimtousattheendoftime.Pleasehelpusagainstthem.”Ibn‘Abbāsadds:whenevertheyfacedtheenemy,theyofferedthisprayeranddefeatedtheGhatafān(tribe).ButwhentheProphet(PeacBeUpHimandHisHousehold)wassent,theydenied(him).SoAllahtheExaltedrevealedtheverse:“Andbeforethattheythemselveshad(prayed)forvictory(throughthemediationofthelastProphetMuhammad(PeacBeUpHimandHisHousehold)andtheBookrevealedtohim)overthedisbelievers,”thatis,throughyourmediation,OMuhammad.[12]*
2.MahmūdĀlūsī
Hesaid:
This(verse)wasrevealedaboutBanūQurayzahandBanūNadīrwhousedtoprayforvictoryoverAwsandKhazrajbeforeAllah’sMessenger’sProphethood.Ibn‘AbbāsandQatādahhavegivenexpressiontothesamereality.ItmeansthattheyprayedtoAllahthroughhismediationforvictoryoverthepolytheistsasalsostatedbyas-Suddiyy:whenthewarragedbetweenthemandthepolytheists,theyopenedtheTorahandplacedtheirhandonthespotwheretheProphet(PeacBeUpHimandHisHousehold)*wasmentionedandprayed,“OAllah,wepraytoYouthroughthemediationofYourProphetYouhavepromisedwithustosendhimattheendoftime;todaygrantusvictoryoverourenemies.”So(bytheblessingofthisprayer)theyweremadevictorious.[13]*
3.ImamRāzī
Hestateswhileinterpretingtheverse(2:89):
BeforetheProphethoodofMuhammad(PeacBeUpHimandHisHousehold)*andtherevelationoftheQur ’ān,theJewsprayedforvictory,i.e.theyaskedvictoryandhelp(throughtheirmediation)andtheyusedthesewords:“OAllah,grantusvictorythroughtheUnletteredProphet.”[14]*
4.ImamJalāl-ud-DīnMahallīandImamJalāl-ud-DīnSuyūtī
TheywritetheJewsusedtoprayinthesewords:
OAllah,grantusvictorythroughthemediationoftheProphetwhoistoappearattheendoftime.[15]
5.QādīThanā’ullāhPānīPatī
HesaysthattheJewsprayedforvictoryoverdisbelievers:
Thatis,theyprayedforvictoryovertheArabpolytheistsandtheyusedtosay:OAllah,giveusvictoryoverthemthroughthemediationofthelastProphetwhomwefindmentionedinourBookTorah.[16]
6.ImamIbnKathīr
Hesays:
TheJewsusedtoprayforvictoryovertheArabpolytheiststhroughthemediationofMuhammad(PeacBeUpHimandHisHousehold)*.[17]*
7.ImamSuyūtī
HenarratestwotraditionsontheauthorityofIbn‘Abbāsinthiscontextasfollows:
TheJewsofBanūQurayzahandBanūNadīrusedtoprayforvictoryoverthedisbelieversandtheinfidelsbeforetheProphethoodofMuhammad.Theysaid:OAllah,blessuswithvictorythroughthemediationoftheUnletteredProphet,andtheywereblessedwithvictory.[18]
TheJewsofMedina,beforethearrivaloftheHolyProphet(PeacBeUpHimandHisHousehold)*,intheirwaragainstthe(tribesof)Arabdisbelievers–Asad,Ghatafān,Juhaynahand‘Udhrah–prayedforvictoryoverthemandsoughthelpbyinvokingthenameofAllah’sMessenger.Theysaid:OAllah,ourLord,grantusvictoryoverthemthroughthenameof*
YourProphetandthroughYourBooktoberevealedtohimwhoseProphethoodYouhavepromisedusattheendoftime.[19]
Similartraditionsarenarratedby:
‘AbdullāhbinMuslimbinQutaybah,Tafsirgharīb-il-Qur'ān(p.58).
IbnJarīrTabarī,Jāmi‘-ul-bayānfītafsīr-il-Qur ’ān(1:325).
Baghawī,Ma‘ālim-ut-tanzīl(1:93).
Abūal-Fadlal-Mībadī,Kashf-ul-asrārwa‘uddat-ul-abrār(1:272).
Ibn-ul-Jawzī,Zād-ul-masīrfī‘ilm-it-tafsīr(1:114).
MujāhidbinJubayr,Tafsīr(1:83).
Baydāwī,Tafsīr(1:122).
Nasafī,al-Madārik(1:61).
Khāzin,Lubāb-ut-ta’wīlfīma‘ānīat-tanzīl(1:65).
MuhammadbinYūsufAbūHayyānAndalusī,Tafsīr-ul-bahr-il-muhīt(1:303).
Ibrāhīmbin‘UmarBiqā‘ī,Nazm-ud-dararfītanāsub-il-āyātwas-suwar(2:36-7).
Muhammadbin‘Abd-ur-RahmānHasanīHusaynī,Jāmi‘-ul-bayānfītafsīr-il-Qur ’ān(1:23).
AbūSa‘ūd‘Amādī,Irshād-ul-‘aql-is-salīmilāmazāyāal-Qur ’ānal-karīm(1:128).
Ismā‘īlHaqqī,Tafsīrrūh-ul-bayān(1:179).
Sulaymanbin‘Umar,al-Futūhāt-ul-ālihiyyah(1:77-8).
Shawkānī,Fath-ul-qadīr(1:112).
MuhammadRashīdRadā,Tafsīr-ul-manār(1:381).
IbnJuzayy,Kitāb-ul-tashīlli-‘ulūm-it-tanzīl(1:53).
KhatībShurbīnī,as-Sirāj-ul-munīr(1:76).
WahbahZuhaylī,at-Tafsīr-ul-munīr(1:219-20).
TantāwīJawharī,al-Jawāhirfītafsīr-il-Qur ’ānal-karīm(1:96).
Followingtraditionistsandbiographersalsonarratedthesametradition:
Hakiminal-Mustadrak(2:263).
Ājurrīinash-Sharī‘ah(pp.446-8).
BayhaqīinDalā’il-un-nubuwwah(2:76-7).
AbūNu‘ayminDalā’il-un-nubuwwah(pp.44-5).
IbnKathīrinal-Bidāyahwan-nihāyah(2:274-5).
Allthesetraditionsshowthat,evenbeforehisProphethood,thepeopleoftheBookofferedhisnametoAllahasmediation.Sincethesetraditionshavebeenreproducedandrecordedbyscholarsofspotlessreputeandintegrity,theyalsoservetoremoveanydoubtabouttheirlackofauthenticityorinferioritybecauseanytraditionthatisgenerallyacceptedfordetailedinterpretationalsoclaimsgeneralacceptance,andthistraditionhasbeenreproducedbyalltheexegeteswhohavelivedduringthelastthousandyears;someofthemunderthetitle‘interpretationofQur ’ānthroughQur ’ān,whileothersunderthetitle‘interpretationofQur ’ānthroughhadith.’Theconsensusofthesescholarsonitstextualauthenticityandsemanticcompatibilityindifferentperiodsoftimeisareflectionofitssignificanceandsoundness.ThosewhoarereluctanttoacceptthemonthebasisthattheyaredrawnfromtheJewishsourceshouldrememberthatthereisnoharmindrawingthetruthfromtheJewishsources.ItisreportedthattheProphet(PeacBeUpHimandHisHousehold)said:
AcceptthetraditionsfromBanīIsrael,thereisnoharminit.[20]
JustificationforintermediationthroughtheProphet(SAW)afterhisdeath
JustasthisQur ’ānicverseisaproofofintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)beforehisbirth,similarlyitisaproofofcontinuingintermediationevenafterhisdeath.Onemaynaturallyaskhowdoweprovethefactofhismediationafterdeathfromthisverse.Theanswerissimpleandrational:ifintermediationthroughhimisvalidbeforehisbirth,itisequallyvalidevenafterhisdeath.
TheJewswhoofferedhismediationbeforehisbirthwerenotdisbelievers.TheybelievedinAllahandfoughtwarsundertheleadershipofprophetsandrighteouspeople.TheyturneddisbelieversonlywhentheHolyProphet(PeacBeUpHimandHisHousehold)gracedtheearthwithhisilluminatingpresence.Inthepast,thosepeopleoftheBookthemselvestrumpetedhisarrivalandpropagatedhisexceptionalqualities.Theytalkedabouthimendlesslytotheirownchildren,praisedandglorifiedhimimmeasurablyandeagerlyawaitedhisarrival.Butwhathappened?AtthearrivalofthesameProphetoftruththeyhadwaitedforyears,andhadtalkedaboutdayandnightandthroughwhosemediationhadprayedforvictory,theyturnedagainsthimdespitetheirknowledgeofhistruthfulnessandrejectedhisMessengership.
Tosumup,therelianceoftheJewsonhismediationintheirprayerspredateshisarrivalasthelastProphetonthisearth.Therefore,thesamelogicthatjustifiedhismediationinthedaysprecedinghisbirth,alsojustifiesitinthedaysthatfollowhisdeparturefromthisfugitiveworld.ThisistheonlyrationalconclusionwecandrawfromthetraditionsIhavecitedaboutthe
relevanceoftheProphet’snameandpersonasasourceofmediation.
References
[1].Suyūtīcitesinad-Durr-ul-manthūr(1:60).
[2].RelatedbyHākiminal-Mustadrak(2:615).
[3].Ājurrīnarrateditinhisash-Sharī‘ah(p.427).
[4].Mullā‘AlīQārīstatedthisinhisCommentaryonash-Shifā(1:375-6).
[5].IbnTaymiyyah,Qā‘idahjalīlahfit-tawassulwal-wasīlah(pp.84-5).
[6].Muhammadbin‘Alawīal-Mālikī,Mafāhīmyajibantusahhah(p.127).
[7].Muhammadbin‘Alawīal-Mālikī,Mafāhīmyajibantusahhah(p.122).
[8].Qur ’ān(an-Nisā’)4:64.
[9].Qur ’ān(al-Baqarah)2:89.
[10].Qur ’ān(al-Baqarah)2:89.
[11].Zamakhsharī,al-Kashshāf‘anhaqā’iqghawāmid-it-tanzīl,1:123.
[12].Qurtubī,al-Jāmi‘li-ahkām-il-Qur ’ān,2:27.
[13].MahmūdAlūsī,Rūh-ul-ma‘ānī(1:320).
[14].Rāzī,at-Tafsīr-ur-kabīr(3:180).
[15].MahallīandSuyūtī,Tafsīr-ul-jalālayn(p.14).
[16].QādīThanā’ullāhPānīPatī,at-Tafsīr-ul-mazharī,1:94.
[17].IbnKathīr,Tafsīr-ul-Qur ’ānal-‘azīm(1:124).
[18].Suyūtī,ad-Durr-ul-manthūr(1:88).
[19].Suyūtī,ad-Durr-ul-manthūr(1:88).
[20].Bukhārī,as-Sahīh,b.ofambiyā’(prophets)ch.51(3:1275#3274);AbūDāwūd,Sunan,b.of‘ilm(knowledge)3:322(#3662);Tirmidhī,al-Jāmi‘-us-sahīh,b.of‘ilm(5:40#2669);AhmadbinHambal,Musnad(2:159,202,474,502;3:56);IbnHajar‘Asqalānī,al-Matālib-ul-‘āliyah(1:192#688;3:280#3478);IbnAbūShaybah,al-Musannaf,9:62(#6536);andHaythamī,Majma‘-uz-zawā’id(1:151).
SectionTwo:IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)duringhisphysicalexistence
ThisisadistinctionoftheholyProphet(PeacBeUpHimandHisHousehold)thatpeoplereliedonhimasameansnotonlybeforehisProphethoodbutalsobeforebirth.InthelastsectionithasbeendiscussedhowAdam( مالسلا هیلع )firstofallandthentheJewsbenefitedfromhismediation.Whentheformernationsandcommunitiesprayedthroughhimforvictoryovertheirenemiesandfortheirownredemption,theMuslimcommunityashisdirectfollowersarefarmoredeservingofthisprivilege.ThisisthereasontheQur ’ānhasfurnishedanirrefutableproofoftheinfiniteblessingsandrewardstheMuslimcommunityreceivedthroughhismediation.TheCompanionsdependedonhimasasourceofintermediationandheneverdirectedthemtoimploreAllahdirectly.Onthecontrary,hehimselfeducatedtheminmakinguseofdifferentmodesofintermediation.TheQur ’ānicargumentsrelatingtointermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)arediscussedbelow:
Firstargument:WaivingofpunishmentagainsttheUmmahthroughtheholyProphet’smediation
TheHolyQur ’ānguidesusinthefollowingwayaboutintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)inhisearthlyexistence:
And(thefactofthematteristhat)itisunbecomingofAllahtoinflictpunishmentonthemwhile(Oexaltedfriend,)youarealso(present)among
them,norwillAllahpunishtheminastatewhentheyareseekingforgiveness(fromHim).[1]
FromthisitisevidentthatAllahhaschangedHisuniversalsystemforthesakeoftheHolyProphet(PeacBeUpHimandHisHousehold).Theformernationsfellvictimtodivinepunishmentwhentheycrossedalllimitsofdivinedisobedienceandrefusedtoembracethemessageoftruth.Inthiswaytheirdisobedienceincurredthedivinewrath.Sometimesstoneswerehurledatthemfromtheskies,atothertimestheirfacesweredisfiguredandatstillothertimes,theyweredrownedinfloods.Inshort,differenttypesofpunishmentwerewreakedonthem,whichclearlyindicatedthatitwastheiroutrageousactofdisobediencethathadinvitedthedivineanger.ButwhentheHolyProphet(PeacBeUpHimandHisHousehold)descendedonthisearth,AllahchangedHisrulesandregulations.ThisreflectsthegloryandgrandeuroftheHolyProphet(PeacBeUpHimandHisHousehold)andthedivinerecognitionofhisexceptionalstatus.ItwasforhissakealonethatHewaivedHisearthlypunishmentsnotonlyagainsttheMuslimsbutalsoagainsttheinfidels,theJewsandtheChristians.ThiswaiverwasnotrestrictedtoaspecifictimeorerabutbecameauniversalandintegralpartofhisProphethoodandMessengership.AslongashisgraciouspresenceastheProphetandMessengerofAllahblessesthisworld,punishmentwillnotvisitthepeoplewholiveonthisearth.AndthereisnodoubtthathisProphethoodwillcontinuetilltheDayofJudgementbecauseonthebasisoftheProphet’spresenceamongstus(waantafīhim),hispresenceturnedintoafountain-headofdivinemercy.Therefore,aslongasheispresentamongus,itisguaranteedbytheLordHimselfthattheCommunitywillremainimmunetoallkindsofpunishment.ThusthepersonalityoftheHolyProphet(PeacBeUpHimandHisHousehold)hasbecomeasymboloftheabsenceofdivinepunishment.
IntermediationthroughtheProphet(SAW)isapreconditionfortheacceptanceofrepentance
Theverseindicatestwosourcesofaccesstodivinenearness:oneisthesourceoftheHolyProphet(PeacBeUpHimandHisHousehold)andtheotheristhesourceofrepentance.Bothsourcesaremeansofimmunityagainstdivinepunishment.Justasdiplomatsenjoydiplomaticimmunity,peoplewhorepentandrelyontheProphet’smediationenjoydivineimmunity.Thisimmunityhelpsinstallingpunishment.ButAllahhasgivenprecedencetotheProphet’smediationoverrepentanceasisreflectedintheirchronologicalorder.First,HementionstheintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold),andthenHementionsrepentance.Theinferenceistransparentifonestudiestheversedispassionately:repentanceisactuallycontingentontherepentant’srelationshipwiththeHolyProphet(PeacBeUpHimandHisHousehold).Thisrelationshipshouldnotbeamerepretense,butitshouldbebasedonsincerityanddevotion.Therefore,therepentanceofonlythosepersonswillreceivedivinesanctionwhowhole-heartedlybelieveintheintegrityandfinalityoftheHolyProphet(PeacBeUpHimandHisHousehold).Thustheirrepentanceisconditional.PeoplewhorepentshouldnotonlybelieveinhimasaProphetbutalsosincerelybelievethateventodayheiswithusandthathewillcontinuetobewithustilltheDayofJudgement.Whenthisbeliefisdeeplyentrenchedinourheartsandminds,ourrepentancewillacquireanincredibleimmediacyandleadtothewaivingofpunishment.
Challengeofinfidelsanddisbelievers
Strangelyenough,theinfidelsandthedisbelieverscastblatantaspersionsonthetruthoftheHolyQur ’ān.TheyflagrantlychallengedtheHolyProphet(PeacBeUpHimandHisHousehold)bysayingthattheydidnotbelieveintheQur ’ānandiftheQur ’āntheydeniedwasfulloftruth,thenpunishmentshouldbeinflictedonthem.AstheQur ’ānsays:
Andwhentheysaid(tauntingly),OAllah,ifthis(Qur’ān)thathascomefromYouisthetruth,thenhurlstonesonus(onaccountofitsdisobedience)or
inflictonussomeagonizingpunishment.[2]
TheinfidelsposedthischallengetogaugethetruthandveracityoftheQur ’ān.Butinreplytothechallenge,Allahhaspointedoutintheadjacentverse:ifmybelovedwerenotamongyou,yourarroganceandfalsepridewouldhavebeenquashedlikethatoftheearliernations.ThisgoesagainstthegrainofMymercy,thatontheonehand,MyBelovedispresentamongyou,and,ontheotherhand,Ishouldwreakpunishmentonyou.ThusthepresenceoftheProphet(PeacBeUpHimandHisHousehold)andtheinflictionofdivinepunishmentaremutuallyexclusive.ThepresenceoftheHolyProphet(PeacBeUpHimandHisHousehold)isadivineguaranteeagainstthematerializationofpunishmentbecauseAllahhassenthimasameansofmercyforalltheworlds.TheQur ’āndeclares:
And(OgreatMessenger,)Wehavesentyoubutasmercyforalltheworlds.[3]
HereAllahmakesitexplicitthattheextraordinarystatusofHisbelovedanditsdeclarationinthe33rdverseofsurahal-Anfāl,iswhatpreventsHimfrominflictingpunishmentonthem,despitetheirsinanddisobedience.Otherwisehumanhistoryisawitnesstothefactthatrebelsandchallengerslikethemneverenjoyedanyimmunityagainstdivinepunishmentinanyperiodandparticularlythosenationswhosearrogantandsuperciliousbehaviourhadcrossedalllimitsofhumantoleranceanddecencyand,therefore,invitedHiswrath.Someofthemwerecastinthemouldsofmonkeys,othersweredrownedinwaterwhilestillotherslosttheirlivesasaresultofsomedeafeningsound.Inshort,theirdisobediencewasinstantaneouslyretaliatedwithdivinepunishment.
Qur’ānicreply
Thisisnoteworthythattheinfidelsanddisbelievers,spurredonbytheirchronicphilosophyofdenialanddenigration,challengedAllahtowreakpunishmentonthembecausetheydeniedthetruthoftheQur ’ān.ButtheQur ’ānicreply,recordedintheadjacentverse,surprisedthembyposingacounterchallenge.TheQur ’ānnotonlyhighlightedthedignityandmercifulnatureoftheHolyProphet(PeacBeUpHimandHisHousehold)butalsodeclaredhispersonalityasameansofholdingbackdivinepunishmentagainsttheinfidelsandthedisbelieversintheirearthlyexistence.
ThisisendorsedbysurahĀl-i-‘ImrānwhichstressestheguaranteeofthepresenceoftheholyProphet(PeacBeUpHimandHisHousehold)asameansofguidance.Allahsays:
Andhowwouldyou(now)disbelievewhileyouare(amongthosefortunates)thattoyouarerehearsedtheversesofAllah,andHisMessenger(himself)isinyourmidst?AndwhoeverholdsfasttoAllah’s(lap),isindeedguidedtowardstherightpath.[4]
WhatprecedesthisverseistheQur ’ānicassertionthattheJewsandtheChristiansemployedanassortmentofdevicestopersuadetheMuslimstoreturntodisbelief.ThefilthiestdeviceusedbythemwastheirtantalizingattitudewhichhelpedthemgenerateanambienceofsuspenseanduncertaintytosowseedsofdoubtamongtheMuslims.TheyposedthemselvesasMuslimsinthemorningandturneddisbelieversintheeveningclaimingthatIslamdidnotsuittheirtemper.ButtheconspiracythatoperatedbehindthislineofactionwasbasedonthebeliefthattheweaklingsamongtheMuslimswouldbeinspiredbytheirreturntodisbeliefand,asaresult,followintheirfootsteps,jettisoningIslamandembracingdisbelief.Infact,itwasaheinousstrategytodisenchanttheMuslimswithIslam.ButitwasunveiledbyAllahand,onaccountofthepresenceoftheHolyProphet(PeacBeUpHimandHisHousehold)amongthem,thedesignsoftheseturncoatswerehopelesslyfrustrated.Inaddition,thecontextoftheversealsoservesasacertificateofsolaceandconsolationfor
thoseMuslimswhoseemvulnerabletodoubtandvacillation,andthiscertificateisnotaformofabstraction;itdrawsnourishmentfromthepersonalityoftheHolyProphet(PeacBeUpHimandHisHousehold)himself.Allahisinfactsayingthatthosewhoareassailedbydoubtandsuspicionandareinconstantfearoflosingtheirfaith,shouldturntotheHolyProphet(PeacBeUpHimandHisHousehold)asasourceofstrengthandstability.Iftheyactonthisprescription,theywillneverreturntodisbeliefaftertheyhaveembracedIslam.ThustheprescriptionforretainingasteadyandunwaveringfaithistoholdonfirmlytotheQur ’ānandtheMessengerofAllah.ThetwomeansarethestrongestpillarsonwhichthestructureofIslamicfaithcanberaised.
Subtlepoint
InthisQur ’ānicverse,theneedandsignificanceofbeliefinMessengershipisbeingemphasized.WhatisbeingemphasizedhereisnotthepresenceoftheQur ’ānamongthem,butthepresenceoftheMessenger(PeacBeUpHimandHisHousehold).TheQur ’āncouldhaveemphasizedthesimultaneityoftheirpresence:howcouldyoureturntodisbeliefastheQur ’ānaswellastheMessenger(PeacBeUpHimandHisHousehold)ispresentamongyou.Butthismodeofpresentationisdeliberatelyeschewed,unravellingaspecificdivinepurpose.WhenHereferredtoHisownBook,HestatedthattheversesofAllaharerehearsedtoyou.Itmeansthatthemerepresenceofthebookcarriesnoguaranteeofprotectionagainstreturntodisbelief,therefore,itpositsthepresenceofsomeonewhowillrehearsetheverses,anditisHisbelovedwhorehearsestheseversestous.ThustheQur ’ān,referringtotheProphet’sdutyofarticulatingtheseverses,claims:
(And)aMessenger(hasbeensent)whorehearsestoyouAllah’sverses.[5]
AllahmakesitexplicitthroughtheseversesthatwhateverbenefityoudrawfromtheQur ’ānisthroughtheMessenger ’srehearsal.ThusthebenefitfromtheQur ’ānisoperationalonlyifitisprocessedthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold),otherwise,youshallbedoomedforever.AsAllahsays:
Allah,bymeansofasingleact,makesmanypeoplegoastray,andguidesmanyothers.[6]
Eveninthiscondition,theyshallhavetheQur ’ān,butsomeofthemwillearnonlydeviationfromtherightpath.ThenHedeclared:
AndwhoeverholdsfasttoAllah’s(lap),isindeedguidedtowardtherightpath.[7]
NowthequestionariseshowtoidentifyAllah’slap,thatis,approachtoHim?TheapproachtoAllahleadsthroughtheProphet(PeacBeUpHimandHisHousehold).AnyattempttogainaccesstotheLordbybypassinghimisanexerciseinfutility.IntheQur ’āniclanguage,theservitudeoftheProphet(PeacBeUpHimandHisHousehold)isinfactabstainingfromsininobediencetoGod’swill.Therefore,ifyouholdonfirmlytohim,youarefollowingthewilloftheLordasyoucastyourselfintheProphet’smouldandguidancebecomesyourdestiny.Thus,clingingtotheHolyProphet(PeacBeUpHimandHisHousehold)andemulatinghiswayoflifeisaguaranteeofimmunityagainstanyreturntodisbelief.
Secondargument:ForgivenessoftheCompanionsthroughtheProphet’smediation
TheepisoderelatestothebattleofUhud.SomeoftheCompanionshadbeenpostedataspecificspot(pass)bytheHolyProphet(PeacBeUpHimandHisHousehold)whohadstresseduponthemnottobudgefromtheirplacewhethertheMuslimsscoredavictoryorsufferedadefeat.Butsomeofthemlefttheirplaceofdutytograbthespoilsofwar.Asaresult,theinfidelsofMakkahpounceduponthemfrombehindwhichbewilderedtheMuslims,andcreatedastampedeintheirranks.AnumberoftheCompanionsreceivedmartyrdomonaccountoftheunexpectedenemyattack.TheHolyProphet(PeacBeUpHimandHisHousehold)recalledthescatteredCompanionsandinspiredbyhismotivationaladdress,theyfoughtapitchedbattleandinflictedahumiliatingdefeatontheenemy.ThenextdayaftertheyhadreturnedfromthebattleofUhud,theHolyProphet(PeacBeUpHimandHisHousehold)askedthemtogetreadyforanotherbattle.ThoughtheCompanionswerelaceratedwithinjuriesandexhaustedbyoverexertions,unprotestinglycapitulatedtotheProphet’scommand.BothAllahandtheHolyProphet(PeacBeUpHimandHisHousehold)feltpityattheirspiritofsacrificeandAllahdecidedtoforgivethemfortheirlapses,forexample,(1)toleavethepassforcollectingthespoilsofwar,and(2)toleavetheProphet(PeacBeUpHimandHisHousehold)aloneandunguardedonthebattlefield,whichhadcausedgreatlosstotheMuslimarmyaswellasresultedinafacialinjurytotheProphet(PeacBeUpHimandHisHousehold).Itwasnodoubtagraveoffence,buttheirreadinesstoplungeintoanotherbattlesoonafterthebattleofUhudand,inspiredbythespiritofjihad,theirreadinessforself-sacrifice,deeplytouchedthestringsofdivinepassion,andAllahcommandedtheHolyProphet(PeacBeUpHimandHisHousehold):
Soyoushouldoverlooktheirfaultsandaskforgivenessforthem.[8]
ThisQur ’ānicverserecommendsforgivenessfortheCompanions.ItclearlyimpliesthatthecertificateofforgivenesscannotbeissuedtotheCompanionsunlessitisprocessedthroughtheHolyProphet(PeacBeUpHimandHisHousehold),thatis,unlessitincludestheProphet’smediationasaninstrumentoftheirforgiveness.
Thepointtobeemphasizedhereisthereversalofpriority.Allah,beingtheLordandtheMaster,canactindependentlyofanycreature,andbyvirtueofHisinherentindependence,HeistheMasterofforgivenesswhiletheProphet(PeacBeUpHimandHisHousehold)isHiscreatureand,byvirtueofhiscreaturelystatus,dependsentirelyonHim.ButAllah,outofHislovefortheProphet(PeacBeUpHimandHisHousehold),hasdeliberatelyreversedthepriority.TheMasterwantstoforgiveandsaystotheonewhoisdependentonHim:OMybeloved,IwanttoforgiveyourCompanions,butfirstofallyoushouldforgivethemandthenaskMefortheirforgivenesssothatIshouldforgivethemonyourrecommendation.ThisfacthasbeengivenpoeticexpressionbyAhmadRadāKhān.HehasdescribedhowtheCreator,inHiscapacityastheLordandtheMaster,isconferringspecialhonouronHisowncreaturebygivingprecedencetoHisconsentevenoverHisown.HesaysthatheretheconsentoftheMasterdependsontheconsentoftheservantwhichturnsthenormalpatternofexpectationupsidedownbyeliminatingthedistinctionbetweenyouandMe,betweentheLoverandthebeloved,betweentheMasterandtheservant.ThoughthestatusofthecreatureisincomparablewiththatoftheCreatorWhoistheLordandMasterofalltheworlds,yetinthisQur ’ānicverse,theelementofcomparisonisbeingconsciouslyunderplayedbytheCreatorHimselfand,throughanactofvoluntarysurrender,HeisraisingthestatusofHiscreaturetoextraordinaryheightsofgloryandexcellencebytheprotocoloflove,andnotbytheprotocolofgrade.Hehasnotonlyedgedoutthe“you-me”distinction,butisalsogivingprioritytothecreature’sconsentevenoverHisown.IfGodhadintendedtoretainthedistinctionbetweenHimselfandHiscreature,Hewouldneverhavemadeitcontingentonthecreature’swill.ThisbynomeansimpliesthatthecreaturehasallofasuddengrownintotheCreatororsurpassedHiminexcellence.Itonlysuggeststheexceptionalstatureofthecreature,whichhasbeenconferredonhimbyhisCreator.ItdissolvesalldistinctionsbetweenthecreatureandtheCreatorasbotharebondedtogetherintherelationoflove,andnotintherelationofgrade.
Thirdargument:Medinaasthesourceofcharityofintercession
ThefollowingQur ’ānicversefurnishesastrongargumentinfavourofintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)inhisexistenceontheearth:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessfromthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful.[9]
Throughthisverse,Allahisdirectingthebelieverstowardsthemostappropriatemodeofrepentance.Whenevertheycommitasinoranerror,theyshouldaskforgivenessofAllahthroughtheHolyProphet(PeacBeUpHimandHisHousehold).Allahwillforgivethemonthebasisofthismediation.Theversemakesthedivineintentionquiteexplicitandtransparent.Italsoimpliesthat,amongthemanymodesofrepentanceavailabletothebelievers,themosteffectivemodeistoseekAllah’sforgivenessthroughtheHolyProphet(PeacBeUpHimandHisHousehold).Hisintercessionwillbeaguaranteeofitsimmediateacceptance.AndthisQur ’ānicinjunctionappliednotonlytohisearthlyexistencebutshallremainvalidevenafterhisdeath.
Fourthargument:ReturnofeyesightthroughtheProphet’smediation
InadditiontotheQur ’ānicverses,thesayingsoftheHolyProphet(PeacBeUpHimandHisHousehold)provideaclearproofthatthebelieversreliedonhimasasourceofintermediationinhisearthlylife.Besides,hehimselfcommandedpeopletodependonhimasasourceofintermediationashasbeen
narratedby‘UthmānbinHunayf:
ThatablindmancalledontheHolyProphet(PeacBeUpHimandHisHousehold)*andsaidtohim:‘(OMessengerofAllah,)praytoAllahtogivemesolace’.TheProphet(PeacBeUpHimandHisHousehold)said:*
‘ifyouwish,Iwillstallitandthisisbetterforyou.’Hesaid:‘youshouldprayformetoHim.’Soheaskedhimtoperformtheablution:‘performtheablutionthoroughlywellandthenoffertwocyclesofoptionalprayerandbeseechAllahwiththissupplication:“OAllah,IappealtoYou,andsubmittoYouthroughthemediationofthemercifulProphetMuhammad.OMuhammad,throughyourmediationIsubmitmyselftoMyLordtohavemyneedgranted.OAllah,acknowledgehisintercessioninmyfavour.”[10]
IbnMājah,HākimandDhahabīhavedeclareditasound(sahīh)traditionwhileTirmidhīgradedithasan(fair)sahīh,gharīb(unfamiliarorrare).
Similarly,anothertraditionnarratedbyImamHākimiscouchedindifferentwords.Inthistradition,‘UthmānbinHunayfsaysthathewaspresentintheProphet’scompany.AblindpersoncalledontheProphet(PeacBeUpHimandHisHousehold)andcomplainedaboutthelossofhiseyesight.Headded:‘OMessengerofAllah,thereisnoonetoguidemeandIamingreattrouble.’Onhearinghiscomplaint,theProphet(PeacBeUpHimandHisHousehold)said:
Bringanearthenpotforablution,thenperformtheablutionandoffertwocyclesofoptionalprayer.Thensay:“OAllah,IappealtoYou,andsubmittoYouthroughthemediationofYourmercifulProphetMuhammad(PeacBeUpHimandHisHousehold)*.OMuhammad,throughyourmediationIsubmitmyselftoyourLordthatHeshouldgivelighttomyeyes.OAllah,acknowledgehisintercessioninmyfavourandacceptmysupplicationalsoinmyfavour.”‘UthmānbinHunayfsays:IswearbyAllahthatwehadneitherleftthecompanynorhadwecarriedonalongconversationthatthemanentered
(withhissightfullyrestored)anditseemedasifhehadneverbeenblind.[11]*
Inaddition,anumberofothertraditionistsofgreatreputehaverecordedthissoundtraditionandtheirnamesaregivenbelow:
Nasā’ī,‘Amal-ul-yawmwal-laylah(p.418#660).
Bukhārī,at-Tārīkh-ul-kabīr(6:209-10).
AhmadbinHambal,Musnad(4:138).
Bayhaqī,Dalā’il-un-nubuwwah(6:166-7).
Ibn-us-Sunnī,‘Amal-ul-yawmwal-laylah(p.202#622).
Mundhirī,at-Targhībwat-tarhīb(1:473-4).
Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(pp.123-4).
IbnKathīr,al-Bidāyahwan-nihāyah(4:559).
Suyūtī,al-Khasā’is-ul-kubrā(2:201).
Qastallānī,al-Mawāhib-ul-laduniyyah(4:594).
Zurqānī,Commentary(12:221-2).
MahmūdSa‘īdMamdūhhasalsoexpressedhisviewsinhisbookRaf‘-ul-Minārah(p.123):
“Allthesechainsaresoundwhichhavebeencertifiedbypersonswhohavecommittedthetraditionstomemory.AmongthesearealsoincludedImamTirmidhī,Tabarānī,IbnKhuzaymah,HākimandDhahabī.”
ThissacredtraditionclearlyindicatesthatthecreatureisimploringAllahWhoAlonecanhelphimandproviderelieftohim.HeAlonehasthepowertotransformnon-existenceintoexistence,non-entityintoentity.ButthepointtobenotedhereisthatthewordsofthesupplicationarebeingtaughtbytheHolyProphet(PeacBeUpHimandHisHousehold)himselfinwhichGod’sattentionandhelparebeinginvokedforitsacceptancethroughhisownmediation.Itmaybefurthernotedthatitisnotonlyhispersonthatisbeingrelieduponfortheacknowledgementoftheprayer,butalsothequalityofhismercythathehasbeenvestedwiththroughAllah’skindness.Thustheprayerboilsdowntothefactthatthepetitionerissaying:OAllah,IappealtoYouthroughthemediationoftheProphet(PeacBeUpHimandHisHousehold)whomYouhaveYourselfvestedwithinfinitemercythatYoushouldrestoremylosteyesightandreturnlighttomyeyeswhichtheyhavelost.
SincetheprayerwasprocessedthroughtheProphet’smediation,theLord’s
mercygushedforthinstantlyasitisagainstthedivinewillthatsomepetitionershouldinvokeHismercythroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)andhispetitionshouldnotbegranted.Inthiscasethegrantoftheprayerwasneitherdelayednorwasthephenomenonofcause-and-effectallowedtointerfereinitsacceptance.ItwastheblessingoftheProphet’smediationwhichreturnedtheeyesightinstantlyasifithadneverbeenlost.
Fifthargument:DescendingofrainthroughtheProphet’smediation
DuringthelifeoftheHolyProphet(PeacBeUpHimandHisHousehold)whenevertherewasadryspellonaccountofaprolongedabsenceofrainandsignsofdroughtappeared,theCompanionsusedtorequesthimtoprayforrainthoughtheythemselvescouldhavedoneit.Thereisnodoubtthattheyweremenofknowledgeandpossessedagreaterunderstandingofreligionthanus,buttheywerealsodeeplyawareofthedifferencebetweentheordinaryservantsoftheLordandHisspecialservants.TheyknewtoowellthattheprayerofanordinaryservantcanberejectedbutthatofHisfavouredonesinvariablyfindsHisapproval.AndthiswastherationalebehindtheCompanion’srequesttotheHolyProphet(PeacBeUpHimandHisHousehold)toprayforthealleviationoftheirdifficultiesandproblems.TheywantedtoimpressuponthebelieversthedistinctionbetweenordinarypeopleandAllah’smostfavouredones.TheycapitulatedwillinglytothisdivinelyestablishedhierarchicalgradingandtheyexpectedallbelieverstorecognizeandrespectthespecialstatusAllahhadconferredonHisspecialservants,andthisrecognitionoftheirextraordinarystatusshouldbeungrudginglyacceptedbecauseIslamisprimarilyareligionofsubmissiontothewilloftheLord.Sowhenevertherewasshortfallofrainandtherewereapprehensionsofdrought,theCompanionsapproachedtheHolyProphet(PeacBeUpHimandHisHousehold)andthenwitnessedthesightofGod’smercywiththeirowneyes.TheProphet’sprayerbroughtrainintheflashofasecond.Thereisafrequentreferencetosuchfaith-boostingoccurrencesinthebooksonhadith.Beloware
recordedsomeoftheseoccurrencetoillustratethefactthatintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)isadirectsourceofblissforthehelplessandembattledpeoplebecausewheneverheprayedtotheLord,hisprayerwasimmediatelygranted.ThisisaninherentfeatureoftheProphet’ssupplication.ItisoutofthequestionthatAllahshoulddiscardhissupplicationbecauseitisapromisemadebyHimselfthatwheneverHisbelovedpraystoHim,hisprayerwouldbegranted,andwithoutanydelay.
Firsthappening
WhentheProphet(PeacBeUpHimandHisHousehold)himselfwasachild,therewasaseveredrought,notadropofwatertodrinkandpeopleonlylookedattheskywistfullyfortheunexpectedrain.Theyhadgrownwearyoutofhunger.Theirsobsandsighsdissolvedintearsbuttonoavail.Notasinglecloudappearedinthesky.Atlast,whenallstrategiestobringdowntherainhadfizzledout,AbūTālibthoughtofprayingthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold).Heledallthepeopletoawideopenspace.AbūTālibheldthechildinhisarms,liftedhimtowardstheskyandsaid:“OLord,conferonusthegiftofrainthroughthesourceofthishandsomechild,wesubmithismeanstoyou.”Herepeatedthesewordsthreetimes.Theskythatwasusedtorainingfireandhadbeenlyingcloudlessforalongtime,wassuddenlyovercastwithclouds.Jet-blackcloudsfloatedallaroundanditstartedraining.Itrainedintorrentsandthedrainpipesofthehousesstartedflowinglikegushingrivulets.[12]
Secondhappening
Aboutforty-fiveyearsafterthishappeningwhentheBanīHāshimtribewasunderhousearrestinAbūTālib’smountainpass,AbūTālibwroteapassionatepanegyricwhichalsoreferredtothishappening.HewarnedtheresidentsofMakkahthathewouldneverhandovertothemsuchablessedperson.Onthecontrary,theywouldsacrificetheirlives,childrenandpropertyinhisdefence.Peoplewhothinkthatwewillsurrendertothemourmostprecioustreasurearesadlymistaken.Oneoftheversesofthispanegyrictranslatesasfollows:
Andtheonewiththeilluminedface,whoselightedfaceactsasameansofbringingdownrain,whoisthesupporteroforphansandaredresserofthecomplaintsofwidows.
Ibn‘Umarsays:‘IoftenrecalledthisverseofAbūTālibwheneverIlookedatthefaceoftheHolyProphet(PeacBeUpHimandHisHousehold)prayingforrain.Hehadhardlysteppeddownthepulpitthatthedrainpipesstartedflowing.’WecometoknowthroughIbn‘Umar ’swordsthattheHolyProphet(PeacBeUpHimandHisHousehold)receivedfrequentrequestsfrompeopletoprayforrainand,throughtheinstrumentalityofhisprayer,itstartedraining.Thetraditionisrecordedinthesewords:
‘AbdullāhbinDīnārisreportedtohavehearditfromhisfatherwhosaid:IhearditfromIbn‘UmarwhousedtoreciteAbūTālib’sverse:“Andtheonewiththeilluminedfacewhoselightedfaceactsasameansofbringingdownrain,whoisthesupporteroforphansandaredresserofthecomplaintsofwidows.”And‘UmarbinHamzahsaidthatSālimhasreportedtousfromhisfather(‘Abdullāhbin‘Umar)thatIsometimesrecalledthisversebythepoetandsometimeslookedatthelightedfaceoftheHolyProphet(PeacBeUpHimandHisHousehold)*whenheprayedforrain,andhadhardlysteppeddownthepulpitthatthedrainpipesstarted*flowinggushingly.“Andtheonewiththeilluminedfacewhoselightedfaceactsasameansofbringingdownrain,whoisthesupporteroforphansandaredresserofthecomplaintsofwidows.”[13]
Thirdhappening
DifferenttraditionsarenarratedthroughAnasbinMālikinthiscontext.Someofthemare:
OncetheHolyProphet(PeacBeUpHimandHisHousehold)wasdeliveringtheFridaysermonamongusthatsuddenlyamanapproachedhimandsaidtohim:‘OMessengerofAllah,ithasnotrainedsinceages.YoushouldprayforusthatAllahmaysaturateuswithrain.’Soheprayedforthemanditstartedraining,wehardlyreturnedtoourhomesthattherainbegantofallanditcontinueddowntothenextFriday.Againthesamepersonorsomeoneelsestoodupandsaidtohim:‘OMessengerofAllah,prayforusthatAllahshoulddivertthisraintosomeotherplace.’SotheHolyProphet(PeacBeUpHimandHisHousehold)prayed:‘OAllah,bringdowntherainnotonusbutontheareasaroundandaboutus.’Isawthatinstantlythecloudrolledawayrightandleft.ItrainedinalltheareasexceptinMedina.[14]
ThatapersonenteredthemosquethroughthedoorinfrontofthepulpitandtheHolyProphet(PeacBeUpHimandHisHousehold)wasdeliveringthesermonwhilestanding.Sothatpersontookapositionrightinfrontofhim.Thenhesaid:‘OMessengerofAllah,thecattlehavediedandthepathsaredisconnected.SopraytoAllahthatHeshouldsendrainonus.’(Anassaysthat)theMessengerofAllah(PeacBeUpHimandHisHousehold)raisedbothofhishandsandaddressed(Allah):‘OAllah,sendusrain;OAllah,sendusrain;OAllah,sendusrain.’Anassaid:ByAllah!Wecouldseeneitheracloudinthesky,norevenafragmentofacloud,andtherewasneitherahousenoranyotherbuildingbetweenusandthemountain.Thenapieceofcloud,thatwasthesizeofashield,appearedfrombehindthehill.Itstartedfloatingintheskyandthenitspreadout,anditstartedraining.ByGod!Forsixdayswedidnotseethesuninthesky.ThenthenextFridayanotherpersonenteredthroughthesamedoorwhiletheProphet(PeacBeUpHimandHisHousehold)was
deliveringthesermoninthestandingposture.Hepositionedhimselfinfrontofhimandsaid:‘OMessengerofAllah,thecattlehavediedandthepathsaredisconnected,sopraytoAllahthatheshouldstoptherain.’AnasrelatesthattheMessenger(PeacBeUpHimandHisHousehold)againraisedhishandsandaddressed(Allah),‘OAllah,(therain)mayfallaroundus,andnotonus;OAllah,(therain)mayfallonthehills,hillocks,valleysandtheplaceswherethetreesgrow.’Anassaysthattherainstoppedandwecameout(ofthemosque)andwewerewalkinginthesunshine.Sharīksaid,‘IaskedAnas:wasitthesamepersonwhohadcomebefore?’Hesaid,‘Idon’tknow.’[15]
OnceduringthetimeoftheProphet(PeacBeUpHimandHisHousehold)*faminegrippedMedina.TheProphet(PeacBeUpHimandHisHousehold)wasdeliveringtheFridaysermontousthatapersonstoodupandsaid,‘OMessengerofAllah,thehorsesandthegoatshavedied.SopraytoAllahthatHemaysendusrain.’TheProphet(PeacBeUpHimand*
HisHousehold)raisedhisholyhandsandprayed.Anasrelatesthat(atthattime)theskywasas(transparent)ascutglass.(ButonaccountoftheProphet’sprayer,)thebreezeblewinstantlyandthecloudscameover.Thentheygrewquitedenseandthentheskyopeneditsmouthwide(thatis,itstartedrainingintorrents).Wecameoutfromthereand(drenchedinrainand)almostdrowninginwater,wereachedourhomes.TheraindidnotstoptillthenextFriday.Thesamedaythesamepersonorsomeoneelsestoodupandsaid,‘OMessengerofAllah,thehouseshavecollapsed,sopraytoAllahthatthismaystop.’Hesmiledandthenprayed(toAllah)thatrainmayfallaroundus,andnotonus.SoIsawthatthecloudshadrolledawayfromMedina(andMedinaappeared)asifitwascrownedbythesky.
Inanothertradition,AnasrelatesthatAllahshowstothepeopletheblessingofHisProphet(PeacBeUpHimandHisHousehold)*andtheacceptanceofhisprayers.[16]*
Fourthhappening
IthappenedafterhisProphethood.Thecountrywasinthegripoffamine.Onceavillagercamecryingtohimandpointedtohimgraphicallythetroubleanddevastationcausedbythedrought.Hedepictedtheafflictionsoftheaffectedpeoplepoeticallyintheseterms:
OMessengerofAllah,ourmiserablesituationhasdrivenustoseekyourhelp,torequestyoutoprayforus.Younggirlsareforcedtoworkonaccountofpovertyandtheirbreastsarebleedingduetooverexertion.Thesanguinesituationhasmadepeoplesoself-centredthatevenakindandaffectionatepersonsuchasamotherhasgrownindifferenttoherchild.Andonaccountofthephysicaldebilitycausedbyhunger,thechildislyingsenselessandexhausted,andneitherasournorasweetwordiscomingoutofhismouth.Thereisnothingforpeopletoeatexceptuselesswildgrassorthefoodthathasbeendamagedbytheaffliction.
OMaster!Ourstruggleisconfinedonlytoyou,andpeoplehaveaccesstonooneelsebutthemessengers.
Onhearingthecomplaint,theHolyProphet(PeacBeUpHimandHisHousehold)becamerestless,andheascendedthepulpit,hisshawltrailingbehindandspreadhishandsinapostureofprayer:“OAllah,YouareinfinitelyKindandMerciful.Bringdownonthemthebeneficialcontinuoustorrentialrainthatmaybreathelifeintothedeadskeletons,fillthebreastswithmilkandgivevitalitytotheland.”
TheHolyProphet(PeacBeUpHimandHisHousehold)hadhardlytouchedhisfacewithhisspreadpalmstoindicatetheendofhisprayerthattheskywas
overcastwithcloudsandtheyshoweredrainonthelandsocopiouslythattheentireareawassaturatedwithwater.Thelandworeaspring-cleanlookasithadbeenthoroughlywashedbyrain.TheraincontinuedtillpeoplefromadjacentareascamerunningtotheProphet(PeacBeUpHimandHisHousehold)andsaidtohim:‘OMessengerofAllah,everythingisabouttosinkduetoexcessofrain.Pleasepraythattherainshouldstop,otherwise,itwillwashawayeverything.’Peoplewhohadbeendeprivedofwaterforalongtimeweresosaturatedwiththedivinemercyandblessingthattheystartedgrumblingagainstthenarrowcapacityoftheirvalleysandcanals.Onaccountoftheimmediateacceptanceofhisprayer,thecomingdownofrain,itsexcessandthemixedreactionofhisfollowers,hefeltsoelatedthatapleasantsmilespreadoverhisface.Itseemedasifspringhadreturnedtotheparchedland.Inthatjoyfulstatehesaid:
MayGodblessAbūTālib.Ifhewerehere,thissightwouldsurelyhavecooledhiseyes(hewouldhavefeltveryhappy).Whowillrecitetoushisverse?
‘AlīfeltoverjoyousonhearingthisfromtheHolyProphet(PeacBeUpHimandHisHousehold)andsaidtohim:perhapsyouwouldliketolistentothisverse:
Andtheonewiththeilluminedface,whoselightedfaceactsasameansofbringingdownrain,whoisthesupporteroforphansandaredresserofthecomplaintsofwidows.
Meanwhile,apoetfromthetribeofKinānahstoodupandheexpressedhisappreciationintheformoftheseverses:‘OAllah,wearticulateYourpraiseandthispraiseisfromYourservantswhoaregratefultoYoubecausewehavebeenblessedwithrainthroughthelightedfaceoftheHolyProphet(PeacBeUpHimandHisHousehold).HeprayedtohisLordandatthesametimeheraisedhiseyesandlookedtowardsthesky.Hardlyafractionofasecondhadpassedthatwesawthepearlsofrain.Heisaspittingimageofthewordsinwhichhis
uncleAbūTālibhascasthim–heishandsomeandhasafacethatgivesoutlightandluminosity.So,whoeverisgratefultoAllahisultimatelyblessed,andwhoeverisungrateful,iscursedwiththeworst.’TheHolyProphet(PeacBeUpHimandHisHousehold)wasimmenselypleasedbythespontaneousexpressionofhissincerefeelingsandsaid:
Ifpoetsarecapableofsayingfinethings,youhavecertainlygivenexpressiontosomethingfine.[17]
Fifthhappening
AnothersimilarhappeningisrecordedinthebooksontraditionandthelifeoftheHolyProphet(PeacBeUpHimandHisHousehold)whichissumnedupasfollows:
WhentheHolyProphet(PeacBeUpHimandHisHousehold)*hadreturnedfromthebattleofTabūk,theafflectedpeopleofFazārahtribecalledonhimandcomplainedtohimabouttheirbackwardness,povertyandsenseofeconomicdeprivationcausedbylackofrain.He(PeacBeUpHimandHisHousehold)tookpityonthemandprayedtotheLordforrain.Asaresultofhisprayer,itrainedinbucketsanditcontinueduninterruptedforeightdays.ThenextFridaysomeonerequestedtheHolyProphet(PeacBeUpHimandHisHousehold)fortheraintostop.Heprayed:‘OAllah,letitrainaroundandaboutusbutnotonus,’andAllahgrantedhisprayer.[18]*
Summaryofthediscussion
IntheprecedingpageswediscussedindetailtherelianceontheProphet’smediationduringhisearthlylifeinthelightoftheQur ’ānandtheSunnah.AndthismediationwasnotrestrictedtoaspecificissuebutitwasappliedinvariablytoallreligiousandworldlymattersastheCompanionsusedtopraytoGodthroughhismeans.ThetraditionswehavedescribedamplyprovethattheProphet’smediationwasrelieduponinallmattersrangingfromdisease,pain,difficulty,faith,forgivenessofsinstotheeconomicdeprivationofthepeople.Inshort,peopledependedonhismediationinallreligiousandsecularmattersandhealsoprayedtotheLordforallkindsofpeople.Heneverdiscouragedthemfromcomingtohimforprayer.Henevertoldthem:‘Allahisevenclosertoyouthanyourmainartery,sostayatyourhomesandpraytoHimdirectly.’Ontheotherhand,hecommendedthepeopleforcomingtotherightplacewhichclearlyindicatedthatAllahHimselfhadguidedthemtoapproachhimforthefulfilmentoftheirwishesandtherealizationoftheirneeds.ThisparticularguidanceprovidedbyAllahHimselftotheneedyisaclearproofofthefactthatintermediationthroughtheprophetsandthemessengersisavalidandcommendableact.
References
[1].Qur ’ān(al-Anfāl)8:33.
[2].Qur ’ān(al-Anfāl)8:32.
[3].Qur ’ān(al-Ambiyā’)21:107.
[4].Qur ’ān(Āl-i-‘Imrān)3:101.
[5].Qur ’ān(at-Talāq)65:11.
[6].Qur ’ān(al-Baqarah)2:26.
[7].Qur ’ān(Āl-i-‘Imrān)3:101.
[8].Qur ’ān(Āl-i-‘Imrān)3:159.
[9].Qur ’ān(an-Nisā’)4:64.
[10].IbnMājahtransmitteditinhisSunan,b.ofiqāmat-us-salātwas-sunnahfīhā(establishingprayeranditssunnahs)ch.189(1:441#1385);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofda‘awāt(supplications)ch.119(5:569#3578);AhmadbinHambalinhisMusnad(4:138);Nasā’ī,‘Amal-ul-yawmwal-laylah(p.417#658-9);Hākim,al-Mustadrak(1:313,519);IbnKhuzaymah,as-Sahīh(2:225-6#1219);Bayhaqī,Dalā’il-un-nubuwwah(6:166);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.123);Nawawī,al-Adhkār(p.83);Ibn-ul-Athīr,Asad-ul-ghābah(3:571);YūsufMizzī,Tuhfat-ul-ashrāfbi-ma‘rifat-il-atrāf(7:236#9760);IbnKathīr,al-Bidāyahwan-nihāyah(4:558);IbnHajarHaythamī,al-Jawhar-ul-munazzam(p.61);andShawkānīinTuhfat-udh-dhākirīn(pp.194-5).
[11].Hākimgradeditsahīh(sound)inal-Mustadrak(1:526-7)accordingtotheconditionsofImamBukhārīanditsauthenticityhasbeenacknowledgedbyDhahabīaswell.
[12].Suhaylīnarrateditinar-Rawd-ul-anf(1:179);Qastallānīinal-Mawāhib-ul-laduniyyah(4:272-3)whosaidthatIbn‘AsākirtransmitteditandZurqānīalsocertifieditinhisCommentary(11:143-4).
[13].Bukhārīnarrateditinhisas-Sahīh,b.ofistisqā’(toinvokeAllahforrainatthetimeofdrought)ch.3(1:342#963);IbnMājah,Sunan,b.ofiqāmat-us-salātwas-sunnahfīhā(establishingprayeranditssunnahs)ch.154(1:405#1272);AhmadbinHambal,Musnad(2:93);BayhaqīinDalā’il-un-nubuwwah(6:142-3)andas-Sunan-ul-kubrā(3:352);IbnKathīr,al-Bidāyahwan-nihāyah(4:471-2);YūsufMizzī,Tuhfat-ul-ashrāfbi-ma‘rifat-il-atrāf(5:359#6775);Badr-ud-Dīn‘Aynī,‘Umdat-ul-qārī(7:29-31);andIbnHajar‘AsqalānīinFath-ul-bārī(2:494).
[14].Bukhārīrelateditinas-Sahīh,b.ofistisqā’(toinvokeAllahforrainatthetimeofdrought)ch.7(1:344-5#969);Muslim,as-Sahīh,b.ofsalāt-ul-istisqā’(prayertoinvokeAllahforrainatthetimeofdrought)ch.2(2:614-5#897);Bayhaqī,Dalā’il-un-nubuwwah(6:140);IbnKathīr,al-Bidāyahwan-nihāyah(4:472-3);andIbnHajar‘AsqalānīinFath-ul-bārī(2:508).
[15].Bukhārīrelateditinhisas-Sahīh,b.ofistisqā’(toinvokeAllahforrainat
thetimeofdrought)ch.6,5,7,8,9,10,11,20,23(1:343-6,348,349#968,967,969-73,983,986),b.ofjumu‘ah(Fridayprayer)ch.33(1:315-6#891);Muslim,as-Sahīh,b.ofsalāt-ul-istisqā’(prayertoinvokeAllahforrainatthetimeofdrought)ch.2(2:612-4#897);Nasā’ī,Sunan,b.ofistisqā’(3:154-5,159-60,161-3);IbnMājah,Sunan,b.ofiqāmat-us-salātwas-sunnahfīhā(establishingprayeranditssunnahs)ch.154(1:404#1269);AhmadbinHambal,Musnad(3:256);MālikbinAnas,al-Muwattā,b.ofistisqā’,ch.2(1:191#3);AbūYa‘lā,Musnad(5:416#3104);IbnKhuzaymah,as-Sahīh,(3:144,147#1788,1792);IbnHibbān,as-Sahīh(3:272-3#992);Bayhaqī,as-Sunan-ul-kubrā(3:354-5)andDalā’il-un-nubuwwah(6:139-40);Baghawī,Sharh-us-sunnah(4:412-5#1166-7);Zayla‘ī,Nasb-ur-rāyah(2:238-9);IbnKathīr,al-Bidāyahwan-nihāyah(4:472);Qastallānī,al-Mawāhib-ul-laduniyyah(4:265-6);andZurqānīinhisCommentary(11:120-5).
[16].Bukhārītransmitteditinhisas-Sahīh,b.ofmanāqib(virtues)ch.22(3:1313#3389),b.ofjumu‘ah(Fridayprayer)ch.32(1:315#890),b.ofistisqā’(toinvokeAllahforrainatthetimeofdrought)ch.13(1:346-7#975),b.ofadab(goodmanners)ch.68(5:2261#5742),b.ofda‘awāt(supplications)ch.23(5:2335#5982);Muslim,as-Sahīh,b.ofsalāt-ul-istisqā’(prayertoinvokeAllahforrainatthetimeofdrought)ch.2(2:614-5#897);Nasā’ī,Sunan,b.ofistisqā’(3:165-6);AbūDāwūd,Sunan,b.ofsalāt(prayer)1:304-5(#1174);AhmadbinHambal,Musnad(3:271);AbūYa‘lā,Musnad(6:82#3334);IbnKhuzaymah,as-Sahīh(3:145-6#1789);Bayhaqī,as-Sunan-ul-kubrā(3:353-4,356,357)andDalā’il-un-nubuwwah(6:140);Baghawī,Sharh-us-sunnah(4:415-6#1168);andIbnKathīrinal-Bidāyahwan-nihāyah(4:474).
[17].Badr-ud-Dīn‘Aynīnarrateditin‘Umdat-ul-qārī(7:31);IbnHajar‘Asqalānī,Fath-ul-bārī(2:495);Bayhaqī,Dalā’il-un-nubuwwah(6:141-2);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(pp.126-8);IbnHishām,as-Sīrat-un-nabawiyyah(1:280-1);Qastallānī,al-Mawāhib-ul-laduniyyah(4:271);andZurqānīinhisCommentary(11:139-41).
[18].Bayhaqī,Dalā’il-un-nubuwwah(6:143-4);IbnKathīr,al-Bidāyahwan-nihāyah(4:476-7);Qastallānī,al-Mawāhib-ul-laduniyyah(4:269-70);Zurqānī,Commentary(11:133-8).
SectionThree:IntermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)afterhisdeath
1.God’sbountythroughtheProphet’smediation
Allahsays:
Wehelpeveryone,those(whodesiretheworld)andthose(whodesiretheHereafter).(Ohonouredfriend!Allthisis)thebountyfromyourLord,andthebountyofyourLordisnotclosed(toanyone).[1]
ThechoiceofthepronouninthisQur'anicverseisquitesignificant.Theverseisnotphrasedas“allthisisthebountyfromtheirLord,”but,ontheotherhand,itisphrasedas“allthisisthebountyfromyourLord.”ThereisnodoubtthatthebountyisfromtheLord,butthecollocation“yourLord”shiftsthefocusofattentionfromtheLordtotheProphet(PeacBeUpHimandHisHousehold),fromtheCreatortothecreature.Thatis,bytheprefixationofthepronoun“your”totheLord,AllahhasdeliberatelyandpointedlyelevatedthestatureoftheHolyProphet(PeacBeUpHimandHisHousehold)aboveallothercreatures.
Itmeansthatwhateveracreatureacquiresinthisworld,heacquiresitthroughthemeansoftheHolyProphet(PeacBeUpHimandHisHousehold),andtheprocessofacquisitionisunending,i.e.,thecreaturewillcontinuetoacquireitaslongasheisalive,butitwillbeinvariablyfilteredthroughthepersonoftheHolyProphet(PeacBeUpHimandHisHousehold).Thedevolutionofpower
hereisunmistakable.GodisdevolvingthedivinepowertotheHolyProphet(PeacBeUpHimandHisHousehold)bymakingitexplicitthatdivinerecognitioniscontingentontheProphet’srecognition.
ThefirstpartoftheQur'anicversedelineatesthedivinesystem.Inthissystem,itistheLordwhofreelybestowsbountiesoneveryoneandhelpseachoneofHiscreatures.Thesecondpartisintheformofadeclaration:ObelovedProphet,whateverapersonreceivesinthisworld,whateverbountyisbestowedonhimandwhateverheisblessedwith,istheblessingofyourLord.
Herethenormalexpectationsarenotfulfilledwhichwouldhavepreferredthephrase‘atā’irabbihim(thebountyoftheirLord)inplaceof‘atā’irabbika(thebountyofyourLord)becausethegeneraladdresseeoftheverseismankind,andnotanyspecificperson.Godistellinghumanbeings,inunambiguousterms,thattheirachievementsarenottheresultofpersonaleffortbuttheyaretheblessingsfromtheLord.ButtheQur'anicversereversesthenormalorderofexpectation.Godisconsciouslytryingtoimpressuponthepeoplethatwhateverisbestoweduponthem,andwhatevertheyhaveacquired,isthebountyfromthebeloved’sLord,andtheyhavereceivedallthesebountiesthroughthebeloved’smeans.ThereasonthatGodisbeingsoexplicitisthatthesepeoplemaynotentertainanyillusionsabouttheirpersonalaccomplishmentbecausetheirachievementsarenottheoutcomeoftheirpersonalstrugglebuttheyhavereceivedallthisthroughtheinstrumentalityoftheHolyProphet(PeacBeUpHimandHisHousehold).
HerethequestionarisesaboutthenatureofHisLordship.IsHenottheLordofallthoseHeishelping?HeistheirLordalsoandthatiswhyHehelpsthem.IfHehadnotbeentheirLord,Hewouldneverhavedeclared,“Wehelpeveryone.”IfHeistheirSustaineralso,thenwhydidHe,inthiscontext,particularlydeclare,“AllthisisthebountyfromyourLord?”
TheansweristhatHeintendstoimpressuponthebelieverstheextraordinary
statusoftheHolyProphet(PeacBeUpHimandHisHousehold).Hemeanstobringhometothemthefactthat,thoughallblessingsemanatefromHim,thesearedoledouttothemasblessingsofAllah’sbeloved(PeacBeUpHimandHisHousehold).SothisverseiscommunicatingtothemtheexceptionalstatureoftheHolyProphet(PeacBeUpHimandHisHousehold)inthecurrentidiom:
“Whetheryoubelieveitornot,webelieve.”
“WhateverGodgives,HegivesitbyvirtueoftheHolyProphet(PeacBeUpHimandHisHousehold)*.”*
Thisisourfaithandthisfaithisbasedontruthandcertitude.Besides,thewordrabbika(yourLord)isalsounravellingthefactthatthebelovedoftheLordisasuniqueastheLordHimself.JustasthereisonlyoneLord,similarlythereisonlyonebeloved,andtheHolyProphet(PeacBeUpHimandHisHousehold)istheuniquebeloved.Hisstatusamongthecreaturesisuniquebecauseheisthepracticalmanifestationofallthedivineattributesandtheuniverseisaconcreteillustrationofallthesequalities.ThatiswhyhemakesitclearthatallthesebountiesarethebountiesfromyourLord.
Asimilitude
Onecouldcitetheexampleofapersonwhocomesfromoutsideandbringsagiftforhissonaswellasgiftsforhisson’sfriendsandthereisnobreakinthecontinuityoftheprocess,i.e.wheneverhebringsagiftforhisownson,healsobringsgiftsforthefriendsofhisson.Withthepassageoftime,thefriendsmayentertaintheillusionthatthegiftsareamatteroftheirrightandtheyhaveearnedthisrightbyvirtueoftheirownsenseofaccomplishment.Ifthis
happens,andtheybegintoignoretheactualreasonforthearrivalofthesegifts,thefatherassembleshisson’sfriendsandtellsthemthereisnodoubtthatIgivethesegiftstoyou,butyoushouldkeepinmindthatIgivethesegiftstoyoubecauseyouaremyson’sfriends.Ifyouwishtheprocesstocontinue,thenyoushouldkeepupthislink.Ifyoubreakthelink,andyoucometomedirectlybysnappingthelink,thenthisprocessofreceivinggiftswillalsocometoanend.
ThepointthatAllahismakingexplicithereisthatthoughallhelpandallassistanceemanatefromMe,yetthefirstcentreandfocusofMyhelpandassistanceisMybeloved.Therefore,whateverIconferonyou,Opeople,IconferitastheLordofMuhammad(PeacBeUpHimandHisHousehold).Therefore,youshouldkeepitinmindthateachbountyisbestowedonyoufromtheLordofMuhammad(PeacBeUpHimandHisHousehold).Ifyouwishtheprocesstocontinue,thenyoushouldholdfirmlyontohim,keepintouchwiththiscentreandneversnapyourlinkwithit.Ifthelinkcontinues,thechainofMybountieswillalsocontinue,butthedaythelinkisbroken,thechainofbountieswillautomaticallycometoastop.Thenyouwilldriftfromdoortodoorandroamaboutaimlesslybutyourentirestrugglewillprovefutile.SogetitintoyourheadthatIbestowMybountiesonyoubutIbestowthemastheLordofMuhammad(PeacBeUpHimandHisHousehold).GodismakingitclearthatthoughthebountiescomefromAllah,theircentreofdistributionisundoubtedlytheblessedpersonoftheHolyProphet(PeacBeUpHimandHisHousehold).
AllkindsofbountyarefleshedoutthroughthemeansoftheHolyProphet(PeacBeUpHimandHisHousehold).Withouthismeans,theyremainhollowasskeletons,mereframesoflifelessbones.Obelievers,makeanoteofitthattheLord’sbountyisdirectlyrelatedtoProphethood.ItisinconceivablewithoutcoordinationthroughtheMessengership.Ifyouwishthebountytoincrease,youshouldincreasinglyreinforcethelinkasthegreaterthelink,themoreabundantarethebounties.IfyoumoveclosertotheProphet(PeacBeUpHimandHisHousehold),youmoveclosertotheLord’sbounties,andifyoumoveawayfromtheProphet(PeacBeUpHimandHisHousehold),youinfactmoveawayfromthebountiesoftheLord.Somakethelinkstrongerand
strongertoensureanuninterruptedflowofthebounties.
AclosereadingoftheQur'anicversealsorevealsthesubtlepointthatAllahisforgingadirectlinkagebetweenHisProvidenceandProphethood.HereitshouldbenotedthatGoddoesnotdependonlinkagesandconnections.HeisabsolutelyIndependentbut,inspiteofHisindependence,HeisintroducingHisProvidencethroughHisrelationshipwithProphethood.TherationaleofthedivineschemeisthatthecreaturesshouldhavefaithinHisProvidencebutthisfaith,insteadoffindingadirectexpression,shouldbemediatedthroughtheHolyProphet(PeacBeUpHimandHisHousehold),i.e.,theyshouldbelieveinHimastheLordofMuhammad(PeacBeUpHimandHisHousehold)becausetheonlywaytoseekdivineproximityisthroughthepersonoftheHolyProphet(PeacBeUpHimandHisHousehold).Allothermeansareinadequateandmisleading.
ExpressionofProvidencethroughProphethood
AtdifferentplacesintheHolyQur'an,AllahhasexpressedHisProvidenceintermsofrelationshipwithProphethoodi.e.,HehaslinkedHimselfwiththeHolyProphet(PeacBeUpHimandHisHousehold).Hesays:
So(Obeloved!)ByyourLord!ThesepeoplecannotbeMuslimsunlesstheymakeyoujudgeineverydisputebetweenthem.[2]
HeretheLordisendorsingtheauthenticityofHisownProvidencethroughtheHolyProphet(PeacBeUpHimandHisHousehold).Theexpressionwarabbika(ByyourLord!)isdeliberatelyusedtostressasubtlepoint:Iameverybody’sLordbutthepleasureIdrawfrombeingyourLordisexceptional;itdoesnot
accruefrombeingtheLordofothers.HereAllahisstressingHisOwnuniquenessastheCreatorandalsotheuniquenessoftheHolyProphet(PeacBeUpHimandHisHousehold)asHiscreature.
IfwecastaglanceattheblessingsenjoyedbytheCompanionsoftheProphet(PeacBeUpHimandHisHousehold),weatoncecometorealizethatalltheseblessingsowedtheirorigintotheHolyProphet(PeacBeUpHimandHisHousehold).GodespeciallyblessedtheCompanionsbecausetheyhadtheclosestlinkwiththeProphet(PeacBeUpHimandHisHousehold).Withoutthislink,theywouldhaveledordinarylives.Allthesebountieswereinfactavisibleexpressionofmin‘atā’irabbika(thebountyfromyourLord).
NowifwepausetoreflectthatsincefourteenhundredyearshavepassedandtheHolyProphet(PeacBeUpHimandHisHousehold)isnolongeramongusinmanifestform,therefore,canwestillreceivethesameblessingsonaccountofourcloseassociationwiththeHolyProphet(PeacBeUpHimandHisHousehold)?SinceAllahisOmniscientandnothingisunknowntoHim,Heknowsevenbeforeanideagerminatesinourconsciousness.OnaccountoftheperfectionandubiquityofHisknowledgeHehasknownallalongallthequestionshumanbeingsmightraise.Therefore,Hehasapre-packagedanswerforus.HeiswarningthepeoplewholivedintheearliertimesaswellasthosewhofollowedthemandtheotherswhoarelivinginthepresenttimeswhentheHolyProphet(PeacBeUpHimandHisHousehold)isnolongeramongus,andtherefore,theymayentertaintheirassociationwithhim.Allah’swarningappliesnotonlytothepresentgenerationsofMuslimsbuttoallthefuturegenerationswhowillpopulatetheearthtillthearrivaloftheDayofJudgementthat:
ThebountiesofyourLordarenotclosed(toanyone).[3]
AstheoldergenerationsreceivedthebountiesofyourLord,thefuturegenerationswillalsocontinuetobenefitfromHisfavoursandthisprocesswill
lasttilltheDayofJudgement.ThepastgenerationsdeservedtheirblessingsonaccountoftheirnexuswiththeHolyProphet(PeacBeUpHimandHisHousehold)andthefuturegenerationwillalsodeservethemonaccountofasimilarassociation.TherainfallofAllah’sbountiesonthesepeopleismadecertainbytheirbondofloveandreverencewiththeHolyProphet(PeacBeUpHimandHisHousehold).SoAllah’sbountiesdonotdependontheexigenciesoftimeandspace.TheonlypreconditionfortheiremergenceisoursincereandpassionateassociationwiththeHolyProphet(PeacBeUpHimandHisHousehold).
Today,ifwewishtolightupthecandleoffaith,retrievethelosttasteofbelief,reinforceourlinkwiththeCreatorandattaintheblessingsoftheLord,thepathweshouldfollowhasalreadybeenchalkedoutforus,andthisisthepathofthosewhowererewardedbyAllahbecausetheyhadacloselinkwiththeHolyProphet(PeacBeUpHimandHisHousehold).Ifwewholiveinthisworldofshamandpretencedevelopthesameassociationwithhim,thecandleofourfaithwillcontinuetoburnwithanincreasinglybrighterradiance.
TheQur'anicverseisalsounfoldingthefactthatthecentreoffaithisourlinkwiththeHolyProphet(PeacBeUpHimandHisHousehold)andthebountiesofAllahrevolvearoundthiscentre.ItmeansthatourrelationshipwithAllahisbasedonourrelationshipwiththeProphet(PeacBeUpHimandHisHousehold).IfwewishtostrengthenourrelationshipwithGod,weshouldfirstofallstrengthenandshoreupourrelationshipwiththeProphet(PeacBeUpHimandHisHousehold)becausethisistheonlyauthenticandreliablefoundationonwhichthesuperstructureofourrelationshipwithGodcanbeadequatelyraised.
Therepetitionoftheexpression‘atā’irabbikaisnotonlyareflectionofHisbountiesbutalsoanindicationofthefactorswhichhavepromptedtheflowofthesebounties.AndHeistellingthepeopleincategoricalterms:listen,Opeople!Thereisnodoubtthatitismybountywhetheritisintheformofthewealthoffaith,thewealthofaction,thewealthofsincerityorthewealthof
closeproximitytodivinepresencebutitallflowsthroughtheHolyProphet(PeacBeUpHimandHisHousehold).ItmeansthatouraccesstoallthecovetedvirtuesisroutedthroughtheProphet(PeacBeUpHimandHisHousehold).Therefore,hispleasureisapreconditionfortheultimateacceptanceofourwishesbecausedivineacknowledgementpresupposestheProphet’sacknowledgement.
ThisversealsopositsadirectrelationshipbetweendivineunityandMessengership.Itclearlyimpliesthatman’srelationshipwithGodisstrengthenedonlywhenheforgesastrongerbondofloveandsinceritywiththeProphet(PeacBeUpHimandHisHousehold).ItalsotendstodissolvethedistinctionbetweenrelationshipwithAllahandrelationshipwiththeProphet(PeacBeUpHimandHisHousehold)asbothtypesofrelationshipintermingle.IfasincereandpassionatelinkisestablishedwiththeHolyProphet(PeacBeUpHimandHisHousehold),thiswillautomaticallyensureasimilarlinkwiththeultimatedivineauthority.Thisbasiclinkisvitalforthetruespiritualdevelopmentofahumanbeingaswithoutithewillremainemotionallydrainedandspirituallystunted.ThewaytoAllahisinfactthewaythroughtheHolyProphet(PeacBeUpHimandHisHousehold).Whenthisrealizationdawnsonabeliever,heexperiencestheclimaxofhisstatusasacreature.
ThereisnodoubtthatthepersonageoftheLordandthepersonageoftheProphet(PeacBeUpHimandHisHousehold)arepolesapartbecausetheLordistheCreatorandtheProphet(PeacBeUpHimandHisHousehold)isthecreature.ButtheQur'anhasqualifiedthisdifferenceinahighlysophisticatedmanner.ThoughtheCreatorandthecreaturearetwodifferententities,thisdifferenceismergedasfarastheissueofthedistributionofbountiesisconcerned;thoughthereisadifferenceofentity,thereisnodifferenceofaffinity;thoughthereisadifferenceofentity,thereisnodifferenceofproximity;thoughthereisadifferenceofentity,thereisnodifferenceofloyalty.
2.ForgivenessthroughthemeansoftheholyProphet(SAW)
AllahhashonouredtheHolyProphet(PeacBeUpHimandHisHousehold)withthehigheststatusamongHiscreatures.Intermediationthroughhispersonwasvalidduringhisearthlyexistenceanditisequallyvalidafterhisdeath.Thetwophasesofhisexistencedonotmodifyinanysensethequalityofintermediationthroughhimandthereisnolegalandrationalargumentthatmilitatesagainstthevalidityofintermediationthroughhimafterhisdeath.Whenweconsideritvalidtobeseechdivinehelpthroughthemeansofourgooddeeds,thenhowcanwesaythattoseekhelpthroughthemeansoftheProphet’spersonisaninvalidact?Toconsideritinvalidishighlyperversebecauseourowngooddeeds,whichweregardasvalid,areinfactpracticalillustrationsoftheProphet’ssayings.Themotivatingfactor,therefore,istheProphet(PeacBeUpHimandHisHousehold)himself.ThusourpracticederivesfromthepracticeoftheProphet(PeacBeUpHimandHisHousehold).Whenintermediationisvalidthroughotherpersons,howcoulditbedeclaredinvalidthroughthemeansofapersonwhoisthechiefmotivatingforcebehindthispractice.TheHolyProphet(PeacBeUpHimandHisHousehold)isthemostexaltedpersonamongallthecreaturesanditisthroughhimalonethatwehavereceivedtheguidancetodogooddeeds.
WeshouldnotalsobrushasidethefactthatthecorrectbeliefdoesnotelevatetheintermediariestothelevelofAllah’spartners.TheyessentiallyremainHiscreatures,anditisinfactadeeprealizationoftheircreaturelystatusthathaspromptedtheCreatortoraisethemtothesuperlativedegreeofexcellenceamongHiscreatures.Therefore,howcanthose,whoclaimtobethehumbleservantsoftheLord,everaspiretobeHispartnersorrivals?ThustheyareneitherAllah’spartnersnorHisequals.ThedeedsserveonlyasmeanswhileAllahistheonlyauthorityWhohastheexclusiveprerogativetoeitheracceptorrejectthesourcethroughwhichHisfavourisbeingsolicited.Allahhasnorivalorpartner.Heisuniqueineveryrespect,bothintermsofHispersonalityandtheattributesthatdefineHispersonality.Noprophetorsaint,deadoralivecanbeHispartnerbecauseHeAlonehasthepowertograntorturndownour
petitions.Thusinallformsofintermediation,theintermediaryhimselfactsasahumbleservantoftheLordandhereliesonthedivinemercyasmuchasthepetitionerdoes.InnosensewhatsoeverhetreatshimselfasHisequal.Asamatteroffact,hisownstatusasanintermediaryowestothedivinefavour.ThoughHedirectlyreceivestheprayersandpetitionsofHiscreaturesandgrantsthemwithoutanymeans,thepresenceofmeansexpeditethehopeoftheiracceptance.Therefore,thesesaintlypeoplearereliedupontoimploreHishelpandfavour,presumingthatAllahrespondsmoresensitivelyandquicklytoprayersthroughHisownfavouritesandgrantstheseprayersinstantaneouslyandrelievesusofourtroubles.Allahsays:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful.[4]
TorestricttheefficacyandoperationalrangeofthisversetotheearthlyexistenceoftheHolyProphet(PeacBeUpHimandHisHousehold),assomepeoplebelieve,istoindulgeinexegeticalmisapplicationandreflectstheirunawarenessandlackofunderstanding.BoththeexegetesandthetraditionistsconsiderintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)asavalidactwhetheritwasdonethroughhisearthlyexistenceorafterhisdeath.
IbnKathīrcommentsontheQur'anicverse:
(InthisQur'anicverse)AllahisexhortingthesinnersandevildoersthatwhentheycommitsinsanderrorstheyshouldcallontheMessengerofAllah(PeacBeUpHimandHisHousehold)*andaskforgivenessfromAllah.*
TheyshouldalsorequesttheMessengerofAllah(*PeacBeUpHimandHisHousehold)toprayforthem.Whentheydoso,AllahwillturntothemandforgivethemandHewillshowmercytothem.ThatiswhyHeusedthewordsla-wajadullāhatawwāban-rahīmā(they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful).Manyhavestatedthistradition.OneofthemisAbūMansūrSabbāghwhowritesinhisbookal-Hikāyāt-ul-mashhūrahthat,accordingto‘Utbī,oncehewassittingbesidetheProphet’sgravewhenabedouincameandhesaid,“Peacebeonyou,OAllah’sMessenger.IhaveheardthatAllahsays:‘(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,extremelyMerciful.’Ihavecometoyou,askingforgivenessformysinsandImakeyouasmyintermediarybeforemyLordandIhavecometoyouforthispurpose.”Thenherecitedtheseverses:“O,themostexaltedamongtheburiedpeoplewhoimprovedtheworthoftheplainsandthehillocks!MayIsacrificemylifeforthisgravewhichismaderadiantbyyou,(theProphet,)theonewhois(anembodiment)ofmercyandforgiveness.”ThenthebedouinwentawayandIfellasleep.InmydreamIsawtheHolyProphet(PeacBeUpHimandHisHousehold).Hesaidtome:O‘Utbī,thebedouinisright,goandgivehimthegoodnewsthatAllahhasforgivenhissins.[5]*
Wecometolearnfromthewordsjā’ūkafastaghfarullāhaoftheQur'anicversethatsinnersandwrong-doersshouldaskforgivenessfromAllahthroughthemeansoftheHolyProphet(PeacBeUpHimandHisHousehold)whilethewordswastaghfaralahum-ur-rasūlufurnishaproofofhisintercession.Inlawajadullāhatawwāban-rahīmātheproofofintermediationisembeddedinaprecondition:seekforgivenessthroughthemeansoftheMessenger(PeacBeUpHimandHisHousehold)anditisclearwhentheMessenger(PeacBeUpHimandHisHousehold)askedforgivenessforhisfollower,theactofintermediationturnedintoanactofintercessionandthroughintercessionthegrantofforgivenessitselfbecomesameansofforgiveness.
Somepeopletreatmeansandintercessionastwodifferentthings.Therefore,it
shouldbenotedthatwhentheProphet(PeacBeUpHimandHisHousehold)iselevatedtotheofficeofintercession,hecanclaimitashisrightwhilethisveryactservesasameansinfavourofhisfollower.
Thehappeningofthebedouinhasbeenrecordedbythefollowing:
BayhaqīinShu‘ab-ul-īmān(3:495-6#4178).
IbnQudāmahinal-Mughnī(3:557).
Nawawīinal-Adhkār(pp.92-3).
Ibn‘AsākirinTahdhībtārīkhDimashqal-kabīrpopularlyknownasTārīkh/TahdhībIbn‘AsākirasquotedbySubkīinShifā’-us-siqāmfīziyāratkhayr-il-anām(pp.46-7).
IbnHajarHaythamīinal-Jawhar-ul-munazzam(p.51).
Besides,allscholarsofreputehavedescribedintheirbooks,inchapterson“visitingthetomboftheMessenger(PeacBeUpHimandHisHousehold)”or“theritualsofhajj,”‘Utbī’straditionthatthevillagervisitedthetomboftheMessenger(PeacBeUpHimandHisHousehold)toaskforforgiveness.
Inaddition,ImamQurtubīinhisfamousexegesisal-Jāmi‘li-ahkām-il-Qur'an(5:265-6)hasrelatedanotherhappeningsimilarto‘Utbī’stradition.Hesays:
“AbūSādiqhasreporteditfrom‘Alī.AvillagercametoseeusthreedaysaftertheburialoftheHolyProphet(PeacBeUpHimandHisHousehold)*.HeplacedhimselfneartheProphet’sgrave,sprinkleditsearthoverhisbodyandsaid:‘OMessengerofAllah,yousaidandwehavehearditfromyou.YoureceivedcommandsfromAllahandwereceivedcommandsfromyou,andoneofthesedivinecommandsiswalawannahumidhzalamūanfusahum.ItistruethatIhavewrongedmyself,therefore,youshouldprayformyforgiveness.’(Inresponsetothevillager ’sactofimploring)hewascalledoutfromthegrave:‘thereisnodoubtthatyouhavebeenforgiven.’”*
Faith-boostingreviewbyMuhammadbin‘Alawīal-Mālikī
Muhammadbin‘Alawīal-MālikīhasreproducedthesetwooccurrencesinhisbookMafāhīmyajibantusahhah(pp.157-8)andthenofferedasizzlingreviewwhichisquiterelevanttoourcontext.Hewrites,“ThisepisodehasbeenreproducedbyImamNawawīinthesixthchapterofhisfamousbookal-Īdāh,Abūal-FarjbinQudāmahinhisbookash-Sharh-ul-kabīrandMansūrbinYūnusal-BuhūtīinhisbookKashshāf-ul-qinā‘whichisapopularbookinHambalīschoolofthought.”
Muhammadbin‘Alawīal-Mālikīexpressesinhisreviewanambivalentattitudetowardsthetraditionashecannotpositivelycertifyitsauthenticity,butinspiteofitslackofcertainty,mostofthetraditionistshavereliedonitscredibility.Wemayonlyaskiftheseheavyweights(traditionistsandexegetes)havereproduceddisbeliefandinfidelity,ortheyhavereproducedsomethingthattemptspeopletowardsidolatryorworshipofthegraves?If(mayGodforbid)thishappens,thenitwouldbecomealmostimpossibletosortoutthegenuinebooksfromthespuriousones,leadingtounmanageablechaosandconfusion.
3.IntermediationthroughtheProphet’srequestforforgivenessafterhisdeath
TheProphet’sstatementhasquashedalldoubtsandsuspicionsandactsasareassurancetoallbelieversthattheProphet’sprayerforforgivenessinfavourofhisfollowersisasvalidafterhisdeathasitwasvalidbeforehisdeath.ItisacontinuousprocessandwillcontinuetoremaininoperationtilltheDayofJudgement.
Itisattributedto‘AbdullāhbinMas‘ūdthattheHolyProphet(PeacBeUpHimandHisHousehold)isreportedtohavesaid:
Mylifeisblissfulforyoubecauseyouheartraditionsfrompeopleandrelatethemtoothersandmydeathisalsoblissfulforyoubecauseyourdeedswillbepresentedtome.IfIseethevirtuesprevail,IwillbegratefultoAllah,andifIseethevicesprevail,IwillprayforyourforgivenessfromAllah.[6]
4.DescensionofrainthroughtheProphet’smeans
ImamDārimīrelatesfromAbūal-Jawzā’Awsbin‘Abdullāh:
ThepeopleofMedinawereinthegripofaseverefamine.Theycomplainedto‘Ā’ishah(abouttheirterriblecondition).ShetoldthemtogotowardstheProphet’sgraveandopenawindowinthedirectionoftheskysothatthereisnocurtainbetweentheskyandthegrave.Thenarratorsaystheydidso.Thenit
startedrainingheavily;eventhelushgreengrasssprangup(everywhere)andthecamelshadgrownsofat(itseemed)theywouldburstoutduetotheoverpilingofblubber.Sotheyearwasnamedastheyearofgreeneryandplenty.[7]
ThefaminegrippingthepeopleofMedinaendedthroughthemediationoftheProphet’sgrave.Heavyrainscreatedaspringscenarioallaround.Menfoundtheirfoodandtheanimalsfoundtheirfodder.AndtherainthatcameaboutasaresultoftheProphet’smediationmadethelandsofMedinagreenerandmorefertileandonaccountofover-harvesting,theynamedtheyearastheyearofgreeneryandplenty.
Thosewhodenytheconceptualrelevanceofintermediationhaveraisedsomeobjectionsagainstthistradition.Oneoftheobjectionsisthatitschainoftransmissionisweakandsoitcannotbeofferedasanargument.
Thechainoftransmissionofthistraditionisasfollows:
“Abūan-Nu‘mānhearditfromSa‘īdbinZayd,hefrom‘AmrbinMālikan-NukrīandhefromAbūal-Jawzā’Awsbin‘Abdullāhwhohasreportedit.”
Belowaregiventheallegationslevelledagainstthesenarratorsandarebuttalofthesebaselesscharges:
ThenameofAbūan-Nu‘mān‘ĀrimwasMuhammadbinal-FadlSadūsī.TheyagreethathewasareliablereporteroftraditionsasisconfirmedbyDhahabīinMīzān-ul-i‘tidāl(4:7):“HewasImamBukhārī’steacher,memorizeroftraditionsandanextremelytruthfulperson.”Buttheirobjectionisthathehadlosthismarblesinthedecliningyearsofhisage.Burhān-ud-DīnHalabī,who
possessedgreatknowledgeoftraditions,commentsinhisbookal-Muqaddimahonthisreporteralongwithotherswhohadlosttheirmemoryintheclosingyearsoftheirlives:“Therulingonthesenarratorsisthatthetraditionsreportedbythembeforetheirlossofmemoryareacceptable,whilethetraditionsaftertheirderangedconditionsareunacceptable.Andifwedonotknowwhetherthesetraditionswerereceivedfromthembeforeoraftertheirmemorylapse,weshouldnotacceptthesetraditionsfromthemeither.”TheobjectorssaythatsincewedonotknowwhetherAbūan-Nu‘mānhasnarratedthistraditionbeforeorafterhislossofmemory,wecannotadducethetraditionasevidence.
Thisobjectionnotonlylackssignificancebutalsolackscredibility.Theirobjectionislogicallyinconsistent.Whiletheydiscardthistraditionasweak,becauseitistheproductofhislossofmemory,theyignoreothertraditionsthoughtheyarealsotheproductsofthesamestateofmind.Dhahabīsays:‘ImamDāraqutnīcomments,“Thoughhehadlosthismemorytowardstheendofhislife,heneverreportedanytraditioninthisconditionthatcouldaffecthisveracity,therefore,heremainsatruthfulnarrator.’IinsistthatitisareportbythatcontemporarymemorizeroftraditionswhoisonlymatchedbyImamNasā’ī.”IbnHibbānisoftheopinionthattherearemanyincompatibilitiesinAbūan-Nu‘mān’snarrationsafterhislossofmemorybutDhahabīrejectsthisopinionbyassertingthatIbnHibbānhasfailedtoproduceasinglefactthatestablisheshimasamisreporteroftraditions.AndtherealpositionistheonethathasbeenendorsedbyImamDāraqutnī.[8]
‘Irāqīhasadmittedinat-Taqyīdwal-īdāhthatImamDhahabīhasconvincinglyrebuttedIbnHibbān’sstatement.Dhahabīhasexplaineditinal-Kāshif(3:79)thatthechangetookplacebeforedeath,butafterthechangehehadnotrelatedanytradition.
IbnHajar‘AsqalānīwritesinTaqrīb-ut-tahdhīb(2:200)thatAbūan-Nu‘mānwasasoundnarratorandthechangecameaboutinhislastyears.
Muhammadbin‘Alawīal-Mālikīwrites,“Abūan-Nu‘mān’smentaldebilityisneitherdamagingforhimnordoesitaffecthiscredibilityasanarratorbecauseImamBukhārīinhisas-SahīhhastakenmorethanonehundredtraditionsfromhimandhasnottakenasingletraditionfromhimafterhislossofmemoryasisstatedbyImamDāraqutnī.”[9]
BesidesImamBukhārī,ImamAhmadbinHambal,IbnAbūHātimRāzīandAbū‘AlīMuhammadbinKhālidZarīqīhavealsoheardtraditionsfromAbūan-Nu‘mānbeforehismentalconfusionsetin.[10]
ImamDārimīisoneofthewell-reputedteachersofImamBukhārīandotherfamousmemorizersoftraditions.Therefore,itwasimpossibleforhimtoacceptanytraditionfromAbūan-Nu‘mānafterhehadsufferedalossofmemory.
AnobjectionisraisedagainstSa‘īdbinZaydAbūal-HasanBasrī,brotherofHammādbinZayd,thatheissomewhatweakbecauseIbnHajar‘AsqalānīhaswrittenabouthiminTaqrīb-ut-tahdhīb(1:296),“Thatis,heisextremelytruthfulbutsometimeshecommitsanerror.”DhahabīwritesinMīzān-ul-i‘tidāl(2:138),“YahyābinSa‘īdhascalledhimweak,Sa‘dīsaysthatheisnotanargumentandhistraditionsareweakandNasā’īetc.,areoftheopinionthatheisnotsound.”
Theobjectionsofthose,whodenythevalidityofintermediation,arenotonlypartialastheybasethemexclusivelyonthesestatementsandreferences,buttheyarealsobasedonporejudiceastheirargumentsarenotlogicalbecausetheyaretailoredtotheirpreconceptions.Adetailedrefutationoftheirgroundlessobjectionsispresentedasfollows:
Dhahabīnegatesitinal-Kāshif(1:286).Hesaysthatthedecrepitudeattributed
toSa‘īdbinZaydisincorrectbecauseImamMuslimacceptedtraditionsfromhimandIbnMa‘īnhascalledhimauthenticandtrustworthy.
IbnHajar‘AsqalānīhasdescribeditindetailinTahdhīb-ut-tahdhīb(4:32-3):
“ImamBukhārīsaidthatMuslimbinIbrāhīmreportedtousthatSa‘īdbinZaydAbūal-Hasanisextremelytruthfulandknowsthetraditionsbyheart.[11]
“DūrīhasreporteditfromIbnMa‘īnthatSa‘īdbinZaydisatrustworthynarrator.
“IbnSa‘dhasalsocalledhimareliablenarrator.[12]
“‘UjlīcommentsthathebelongstoBasrahandheisadependablerelateroftraditions.
“AbūZur‘ahsaidhehearditfromSulaymānbinHarbthatSa‘īdbinZaydistrustworthy.
“AbūJa‘farDārimīsaid:HibbānbinHilālreportedtousthatSa‘īdbinZaydhasrelatedtousthattraditionandheistruthfulandapreserveroftraditions.
“Ibn‘Adīhasstatedinal-Kāmil(3:1212-5)thatSa‘īdbinZaydistruthfulandheknowsthetraditionsbyheart.Hehasnotrelatedanyinauthentictraditionexceptthatsomeoneelserelatesitandtomehehappenstobeamongthe
(truthful)narrators.”
Thefamouscompilerandexegeteoftraditions‘AbdullāhbinMuhammadbinSiddīqal-GhumārīfromMoroccowritesinhisbookIrghām-ul-mubtadīal-ghabībi-jawāz-it-tawassulbian-nabīwrites:“ImamAhmadbinHambalhasreferredtoSa‘īdbinZaydaslaysabihība’s.Itmeansthatthereisnoobjectionagainsthimandheisabsolutelytruthful.[13]ImamAhmad’sexpressionissemanticallyidenticalwithtrustworthiness,whichisconsideredthehighestvirtuebyalltraditionistsofintegrity.
IbnMa‘īnalsoidentifiesthetermlaysabihība’swithtrustworthiness.[14]
ThetraditionistIbn-us-Salāhinal-Muqaddimah,SakhāwīinFath-ul-mughīth,IbnHajar‘AsqalānīinHady-us-sārīmuqaddimahFath-ul-bārīandNawawīinat-Taqrībwat-taysīrhaveidentifiedlaysabihība’swithveracity.Besides,anumberoftraditionistsofthethirdcentury(ah),forinstance,IbnMa‘īn,IbnMadīnī,AbūZur‘ah,IbnAbūHātimRāzī,Ya‘qūbbinSufyānFasāwī,etc.,haveinvestedlaysabihība’swiththedistinctionofveracity.
IbnHibbānhascalled‘AmrbinMālikan-NukrīasveraciousasIbnHajar‘AsqalānīwritesinTahdhīb-ut-tahdhīb(8:96),“IbnHibbānhasmentionedhiminhisbookKitāb-ut-thiqāt.Therefore,IbnHibbān’sacknowledgementofhiscredibilityisbasedontruthanditisbeyondanyiotaofdoubtthatIbnHajar‘Asqalānī,onthebasisofhisauthenticity,hascalled‘AmrbinMālikan-NukrīinTaqrīb-ut-tahdhīb(2:77),“Sadūqlahūawhām(heistruthfulbuttherearedoubtsabouthim).”
Thewordsadūq(truthful)usedbyIbnHajar‘Asqalānīatteststotheveracityof‘AmrbinMālikan-Nukrīandhehasgivenitprecedenceoverothers.MahmūdSa‘īdMamdūhreferstoitinhisbookRaf‘-ul-minārah(p.258)that‘Abdullāh
binAhmad,attributingittohisfather,commented,“Annahūka-annahūda“afahū(asifheweakenedhim).”Isaythatthewordka-anna(asif;asthough)isdoubtandsuspicion;itcannotserveasanactofjustification.
When‘Abdullāhbin‘AlībinMadīnīreferredtoHasanbinMūsāAshyabaswaka-annahūda“afahū(andasifheweakenedhim),IbnHajar‘Asqalānīendorsedhimbysaying:hādhāzann,lataqūmubihīhujjah(itissuspicion,therefore,itcannotserveasajustification).[15]
Sothisstatementmakestheveracityof‘AmrbinMālikan-Nukrīunquestionable.DhahabīhasexplaineditfurtherinMīzān-ul-i‘tidāl(3:286)andal-Mughnī(2:488).MahmūdSa‘īdMamdūhwrites:
“Ibn‘Adīhasbracketed‘AmrbinMālikan-Nukrīwith‘AmrbinMālikRāsibīinal-Kāmil(5:1799)andhasdubbedhimasarecanternarrator.
DhahabīhasexplaineditinMīzān-ul-i‘tidāl(3:285)andal-Mughnī(2:488)whileIbnHajar‘AsqalānīhascommentedonitinTahdhīb-ut-tahdhīb(8:95).Boththesehadith-scholarshavedelinked‘AmrbinMālikan-Nukrīfrom‘AmrbinMālikRāsibīanddisprovedthelinkageforgedbyIbn‘Adī,whichhasdrivensomeofthetraditioniststolabel‘AmrbinMālikan-Nukrīasunreliable.ThesetraditionistsarenottoblameastheyhavebasedtheirdeductionsontheconclusionsdrawnbyIbn‘AdīwithoutanyconsciousattemptatdistortionashasbeenexplainedbyIbn-ul-JawzīinKitāb-ul-mawdū‘āt(2:145)andbyIbnTaymiyyahinQā‘idahjalīlahfit-tawassulwal-wasīlah.”[16]
AlbānīwritesinTa‘līq‘alāFadl-is-salāt‘alaan-nabī(p.88):‘AmrbinMālikan-NukrīisareliablenarratorashasbeenendorsedbyDhahabī.HehasalsoconfirmedthisviewinanotherbookSilsilat-ul-ahādīth-is-sahīhah(5:608).
AlargenumberofpeoplehavetakenovertraditionsfromAbūal-Jawzā’Awsbin‘Abdullāhonthebasisofhiscredibilityandthedirecttransmissionofthistraditionfrom‘Ā’ishahhasalsobeenestablished.InsupportofthiscontentionitsufficestostatethatImamMuslimhasrecordedAbūal-Jawzā’Aws’snarrationthrough‘Ā’ishah.ImamBukhārīsays:
ItwasrelatedtousbyMusaddadwhohadhearditfromJa‘farbinSulaymān,whofrom‘AmrbinMālikan-NukrīwhohadreporteditfromAbūal-Jawzā’.Hesaid:IspenttwelveyearswithIbn‘Abbāsand‘Ā’ishahandtherewasnotasingleverseoftheHolyQur'anaboutwhichIhadnotaskedthem.[17]
IbnS‘adhasrelatedanothertraditionontheselines:
Abūal-Jawzā’hasrelated:IlivedasIbn‘Abbās’sneighbourfortwelveyearsandtherewasnotasingleverseoftheHolyQur'anaboutwhichIhadnotaskedhim.[18]
AbuNa‘aymhasaddedthefollowingwordstothetradition:
AndmydeputyvisitedtheMotheroftheBelievers(‘Ā’ishah)everymorningandevening.SoIdidnothearfromanyotherquarter(exceptwhatIheardfromher),nordidIhearfromanyothersource(exceptfromher)whatAllahhasenjoinedaboutsinthatIshallforgivehim(thesinner)excepttheonewhoassociatesanypartnerwithMe.[19]
AccordingtoIbnHajar‘Asqalānī,itbynomeansimpliesthathenevermet
‘Ā’ishāhafterwards.So,theinferencedrawnbyImamMuslimfromthefrequencyofvisitsclearlyindicatesthathehadaface-to-facemeetingwith‘Ā’ishah.
Thuswhenhismeetingwith‘Ā’ishahhasbeenestablishedwithirrefutablefinality,theelementofdeceitandincredibilityinhisstatementisautomaticallywashedoutandhistradition,therefore,acquiresauthenticity.Tocallhimanimpostoris,actually,tocommitexcessagainsthisgenuinenessasareporter,andtodohimjusticewehavetoacknowledgetheobviousfactthathisstatementisbasedonsoundtransmission.ThisconclusioniscompatiblenotonlywiththefindingsofImamMuslimbutalsoreflectsthegeneraldriftofpublicopinion.
AbūNu‘aymhasconfirmedtheauthenticityofanumberoftraditionsbyAbūal-Jawzā’withthewords‘an‘Ā’ishah(from‘Ā’ishah)inHilyat-ul-awliyā’watabaqāt-ul-asfiyā’.
Ibn-ul-QaysarānīhasalsoreportedatraditionfromAbūal-Jawzā’byusingthewordssami‘a‘Ā’ishah(helistenedto‘Ā’ishah).[20]
Thisdetaileddiscussionprovesbeyonddoubtthatthesecertificatesofauthenticityarenotbasedonanyforgerybutonverifiableevidence,andthischainoftransmissionissahīh(sound)orhasan(fair).
Muhammadbin‘Alawīal-Mālikīsays,“Thistraditionhasagoodchainoftransmission;rather,inmyopinion,itissound.Thescholarshavealsoacknowledgeditssoundnessandhaveestablisheditsgenuinenessonthebasisofalmostequallycredibleevidence.[21]
Therefore,thistraditionmayberelieduponasaviableargumentbecause,accordingtoImamNasā’ī’scontention,anarratormaybediscardedonlywhenallthetraditionistshaveunanimouslyrejectedhim/her.[22]
ThosewhodenytherelevanceofintermediationobjecttothetraditionasundependableasitsrangeofreferenceislimitedonlytotheCompanionanddoesnotextenduptotheProphet(PeacBeUpHimandHisHousehold)himself.Intheiropinion,itisonlyoneof‘Ā’ishah’sstatementsandnotacommandtobeindiscriminatelyfollowed.Theyaddthat,evenifitcarriesthestampofhercertification,itcannotserveascogentargumentasitisbasedonpersonalopinion,whichisgenerallycharacterizedbyfluctuation.SometimesthepersonalopinionofaCompanionmayprovecorrectbutatotheroccasionsitmayproveincorrect.Therefore,itsapplicationisnotbindingonthebelievers.
Asimpleanswertothisbaselessobjectionisthatnotonlythetraditionisproperlycertified,butnoCompanionhaseverraisedanyobjectionagainstthemodeofactionprescribedby‘Ā’ishah,norhassuchanobjectionbeeneverreported,justasnoobjectionhasbeenraisedagainstthepersoninthetraditionreportedbyMālikad-DārwhopraysforrainatthegraveoftheHolyProphet(PeacBeUpHimandHisHousehold).[23]ThesetraditionsreflectthecollectiveopinionoftheCompanionsandsuchaconsensusisquitevalid.Anact,whichenjoysthetacitsupportoftheCompanions,cannotbespelledoutasinvalidoradiscreditedformofinnovation,anditisobligatoryforustofollowtheCompanions.Inthiscontext,ImamShāf‘īsays,“Forus,theiropinionaboutusisfarmoreauthenticthanourownopinion.”[24]
Thistraditionclearlyestablishesthefactthat‘Ā’ishahcommandedthenativesofMedinatorelyontheProphet(PeacBeUpHimandHisHousehold)inhisgraveasasourceofintermediationfordivineblessings.
IbnTaymiyyahhasdiscardedthetraditionasmerefabrication.Accordingto
him,duringtheentirelifeof‘Ā’ishah,therewasnosuchholeintheroofoftheProphet’stomb.ButthisobjectionisweakaswateredteabecauseImamDārimīandthereligiousleadersandscholarswhofollowedhimweremoredeeplyawareofthesedetails.Forexample,atraditionistandhistorianfromMedina,‘AlībinAhmadSamhūdīhasdisconfirmedIbnTaymiyyahandsupportedImamDārimī’scontention.Accordingtohim,Zayn-al-Mirāghīsaid,“LetitbeknownthatitisapracticeofthepeopleofMedinatodatethat,duringaperiodofdrought,theyopenawindowatthebottomofthedomeintheProphet’stombinthedirectionofprayernichethoughtheroofintervenesbetweenthegraveandthesky.Isaythatinourperiod,too,oneofthegatesintheboundarywall,envelopingthetomb,calledal-mawājahah,thatis,thedoorthatopenstowardstheProphet’sface,isflungopenandpeoplegatherthere(forprayer).[25]
TheOttomanTurksfollowedthepracticeofofferingprayersthroughthemediationoftheProphet’sgrave.Thepracticeremainedinvoguetilltheearlyyearsofthetwentiethcentury.Whenevertherewasfamineandscarcityofrain,theresidentsofMedinapersuadedasix-or-seven-year-oldchildtoclimbtheroofofthegrave.(Heperformedtheablutionbeforeclimbingovertheroof.)Thechildtuggedattherope,whichhadbeenhungdowntherooftoclosetheholeinthegrave,dugatthesuggestionoftheMotheroftheBelievers,‘Ā’ishah.Whentherewasnocurtainbetweentheskyandthegrave,itstartedraining.
5.IntermediationthroughtheProphet’sgraveduring‘Umar’stenure
Mālikad-Dārhasrelated:
Thepeopleweregrippedbyfamineduringthetenureof‘Umar(binal-Khattāb).ThenaCompanionwalkeduptotheProphet’sgraveandsaid,“O
MessengerofAllah,pleaseaskforrainfromAllahforyourCommunitywhoisindirestraits.”ThentheCompanionsawtheProphet(PeacBeUpHimandHisHousehold)*inadream.TheProphet(PeacBeUpHimandHisHousehold)saidtohim,“Gooverto‘Umar,givehimmyregardsandtellhimthattherainwillcometoyou.Andtell‘Umarthatheshouldbeonhistoes,heshouldbeonhistoes,(heshouldremainalert).”ThentheCompanionwentovertosee‘Umarandpassedontohimthetidings.Onhearingthis,‘Umarbrokeintoaspurtofcrying.Hesaid,“OAllah,IexertmyselftothefulluntilIamcompletelyexhausted.”[26]*
IbnTaymiyyahhasendorseditsauthenticityinhisbookIqtidā’-us-sirāt-il-mustaqīmmukhālifatashāb-il-jahīm(p.373).IbnKathīrhasconfirmedthesoundnessofitstransmissioninal-Bidāyahwan-nihāyah(5:167).IbnAbūKhaythamahnarrateditwiththesamechainoftransmissionasquotedbyIbnHajar‘Asqalānīinal-Isābahfītamyīz-is-sahābah(3:484),whilethelatterwritesinFath-ul-bārī(2:495-6):“IbnAbūShaybahtransmitteditwithasoundchainoftransmissionandSayfbin‘UmarTamīmīhasrecordeditinal-Futūh-ul-kabīrthatthedreamerwasaCompanionknownasBilālbinHārithMuzanī.”Qastallānīhasremarkedinal-Mawāhib-ul-laduniyyah(4:276)thatIbnAbūShaybahhasnarrateditwithasoundchainoftransmissionwhileZurqānīhassupportedQastallānīinhisCommentary(11:150-1).
Itisquitesurprisingthatsomepeoplehavetriedtodubeventhissoundlytransmittedtraditionasweakand,therefore,lackingthesinewstofacearigorouslyprobinganalysis,thoughthisisfarfromthetruth.Theyhavemarshalledintheirfavourthefollowingobjections:
Firstobjection:OneofitsnarratorsisA‘mashwhoisadouble-crossingimpostor(mudallis).
Reply:ThoughA‘mashisanimpostor,histraditionispopularfortworeasonswhetheritssoundnessisprovedornot:
A‘mashisregardedasasecond-gradeimpostor,andthisisaclassofimpostorsfromwhomourreligiousleadersrecordedtraditionsintheirauthenticbooks.Therefore,itisprovedthatthistraditionnarratedbyA‘mashisaccepted.
IfweacceptthistraditiononlyonthebasisofitstransmissionbyA‘mash,asisthepracticeinthecaseofthird-gradeorevenlower-gradeimpostors,eventhenthetraditionbyA‘mashislikelytoretainitspopularityashehascopieditfromAbūSālihDhakawānSammān.ImamDhahabīcomments:“WhenA‘mashbeginsatraditionwiththeword‘an(from)thereisapossibilityofimpostureanddeception.ButifherelatesitfromhiselderslikeIbrāhīm,IbnAbūWā’il,AbūSālihSammān,etc.,thenitispresumedtopossesssoundlinkage(ittisāl).[27]
Inaddition,ImamDhahabīhasalsodescribedhimastrustworthy(thiqah).
Secondobjection:Albānīinhisbookat-Tawassul,ahkāmuhūwaanwa‘uhūobserves,“IdonotacknowledgeitauthenticbecausethecredibilityandmemoryofMālikad-Dārisnotknownandthesearethetwobasiccriteriaforanyauthenticnarratoroftraditions.IbnAbūHātimRāzīinKitāb-ul-jarhwat-ta‘dīl[4/1/213(8:213)],whilediscussingMālikad-Dār,hasnotmentionedanynarratorexceptAbūSālihwhohasacceptedanytraditionfromhim,whichshowsthatheisunknown.ItisalsosupportedbythefactthatIbnAbūHātimRāzī,whohimselfisaleadingfigureofIslamandamemorizeroftraditions,hasnotmentionedanyoneofthemwhohaspronouncedhimtrustworthy(thiqah).SimilarlyMundhirīhasremarkedthathedoesnotknowhimwhileHaythamīinhisMajma‘-uz-zawā’id,hassupportedhisobservation…”
Reply:ThisobjectionisrefutedbythebiographicaldetailswhichIbnSa‘dhasfurnishedwhilediscussinghimamongthesecond-gradeMedinanSuccessors:
“Mālikad-Dārwasaslavefreedby‘Umarbinal-Khattāb.HereportedtraditionsfromAbūBakras-Siddīqand‘Umar,andAbūSālihSammānreportedtraditionsfromhim.Hewasknown.”[28]
Inaddition,thisobjectionisalsocancelledbyKhalīlī’s(d.446ah)commentonMāikad-Dār:“Mālikad-Dār ’strustworthinessandreliabilityisgenerallyacceptedandthegroupofSuccessorshaseulogizedhim.”[29]
Besides,thebiographicalsketchprovidedbyIbnHajar‘Asqalānīalsoservestoneutralizethisobjection:
“Mālikbin‘Iyād,aslavefreedby‘Umar,wasknownasMālikad-Dār.HehadseentheHolyProphet(PeacBeUpHimandHisHousehold)andheardtraditionsfromAbūBakr.HehastakentraditionsfromAbūBakras-Siddīq‘UmarFārūq,Mu‘ādhandAbū‘Ubaydah,andAbūSammānandthetwosonsofthis(Mālikad-Dār)‘Awnand‘Abdullāhhavetakentraditionsfromhim.
“AndImamBukhārīinat-Tārīkh-ul-kabīr,(7:304-5),throughreferencetoAbūSālih,hasacknowledgedatraditionfromhimthat‘Umarisreportedtohavesaidduringtheperiodoffamine:IdonotshirkresponsibilitybutImaybemademorehumble.
IbnAbūKhaythamahhasreproducedalongtraditionalongwiththesewords(whichwearediscussing),andIhavecopiedatraditionnarratedby‘Abd-ur-RahmānbinSa‘īdbinYarbū‘MakhzūmīwithreferencetoMālikad-Dār,inFawā’idDāwūdbin‘Umarandad-DabīcompiledbyBaghawī.Hesaidthatoneday‘Umarcalledme.Hehadagoldwalletinhishand,whichhadfourhundreddinarsinit.HecommandedmetotakeittoAbū‘Ubaydah,andthenhenarratedtheremainingpartofthehappening.
IbnSa‘dhasplacedMālikad-DārinthefirstgroupofSuccessorsamongthenativesofMedinaandhasaverredthathehastakentraditionsfromAbūBakras-Siddīqand‘Umar,andhewasknown.Abū‘Ubaydahhasassertedthat‘Umarhadappointedhimtheguardianofhisfamily.When‘Uthmānwaselevatedtotheofficeofthecaliph,heappointedhimastheministeroffinance,andthatishowhecametobeknownasMālikad-Dār(themasterofthehouse).
“Ismā‘īlQādīhasreporteditfrom‘AlībinMadīnīthatMālikad-Dārwasthetreasurerof‘Umar.”[30]
IbnHibbānhasattestedtothetrustworthinessandcredibilityofMālikad-DārinKitāb-uth-thiqāt(5:384).[31]
NowifMundhirīandHaythamīinsistthattheydonotknowMālikad-Dār,itmeansthattheyhavenotassertedanythingabouthiscredibilityorlackofcredibility.HowevertherearetraditionistsofgreatreputelikeImamBukhārī,IbnSa‘d,‘AlībinMadīnī,IbnHibbānandIbnHajar‘Asqalānīwhoknowhim.IbnHajar‘AsqalānīhasevenmentionedhiminTahdhīb-ut-tahdhīb(7:226;8:217).
ItisshockingtolearnthatAlbānīgivesweighttotheopinionofthosewhodonotknowMālikad-Dārandprefersthemtothosewhoknowhim.AlbānīhasdiscardedthetraditionsofMālikbin‘Iyādwhoispopularlyknownbythetitle“ad-Dār”whilethegreatCompanionsappointedhimastheirministerbecausetheyreliedonhistrustworthiness.Hewasevengiventheportfoliooffinanceminister,anofficethatrequireshonesty,integrityandahugesenseofresponsibility.Onthecontrary,AlbānīgivescredencetothetraditionsofthosewhoenjoyedamuchlowerstatusthanMālikad-Dār.Thefollowingexamplessupportmycontention:
HehaspronouncedYahyābin‘UryānHarawīashasan(fair)inSilsīlat-ul-ahādīth-is-sahīhah(1:49).HisargumentisbasedonthestatementmadebyKhatībBaghdādīinTārīkhBaghdad(14:161)inwhichhedeclaresYahyābin‘UryānHarawīasatraditionistofBaghdad.
Thisstatementisquitetransparent.KhatībBaghdādīhasarguedneitherinfavourofnoragainstYahyābin‘UryānHarawī.Hisstanceisneutral,ashehasnottriedtoestablishthestatureofhisnarrations.Hehasnotlabelledthemasauthenticorinauthentic.Inspiteofhispostureofneutrality,itisquitesurprisingthatAlbānīhascalledhimfair(hasan).
AbūSa‘īdGhifārīhasalsobeenpronouncedafairnarratorinSilsilat-ul-ahādīth-is-sahīhah(2:298).Afterstatingthatheisnolongerunknownbecausetwonarratorshaveacknowledgedtraditionsfromhim,hewrites,“SoheisaSuccessor.Agroupofthosewhohavecommittedthetraditionstomemoryhaveverifiedtheauthenticityofhistraditions.Therefore,‘Irāqīhasdeclaredthetraditionsattributedtohimasauthentic(isnāduhūjayyid),andthereisnoharminit.ThisgavemeasenseofsatisfactionandIfeltdeeplycontented.”
ThequestioniswhyhashetriedtodiscriminatebetweenAbūSa‘īdGhifārīandMālikad-Dār?
SālihbinKhawwāthasalsobeenpronouncedcredibleinSilsilat-ul-ahādīth-is-sahīhah(2:436)becauseagroupofpeoplehasreliedonhistraditions,andIbnHibbānhasmentionedhiminKitāb-uth-thiqāt.
While,accordingtoourresearch,IbnHajar‘AsqalānīhasdescribedhimasanacceptablenarratorinTaqrīb-ut-tahdhīb(1:359)andhasalsostatedthathe
belongedtotheeighthcategoryofSuccessors.Ifaneighth-gradenarratorisbeingdescribedascredible,whatjustificationistheretopronounceafirst-gradeSuccessorasincredible?Thediscriminationseemstoberootedmoreinprejudicethanreason.
Therefore,thesilenceofIbnAbūHātimRāzīishardlyanargumentagainsttheunknownstatureofMālikad-Dārbecausehissilenceisbasedonlackofevidenceaboutthenarrator.Thustheabsenceofevidenceandreasoningdoesnotreflecttheunknowingnessofthenarrator,whichhissilenceneitherexplainsnorindicatestowardsanydefiniteinterpretation.Onthecontrary,itopposesanyattempttoestablishtheunknowingnessofthenarrator.ThereareanumberofnarratorsaboutwhomIbnAbūHātimRāzīhasremainedsilentthoughotherscholarshavearguedaboutthemandthebooksontraditionandrelatedissuesareriddledwithsimilarexamples.
Thirdobjection:ThereisasuspicionofdiscontinuancebetweenAbūSālihDhakawānSammānandMālikad-Dār.
Reply:Thissuspicionisafallacy,asithasnobasisinreality.Initsrejection,itissufficienttosaythatAbūSālihlikeMālikad-DārwasanativeofMedinaandhehasreportedtraditionsfromtheCompanions.Therefore,heisnotanimpostorandafraud.ItmayalsobenotedthatonlycontemporaneityisanadequateguaranteefortheconnectionoftransmissionasImamMuslimhasmentionedtheconsensusinthePreamble(muqaddimah)ofhisas-Sahīh.
Fourthobjection:Thereisnojustificationforthesoundnessofthistraditionbecauseitentirelydependsuponapersonwhosenamehasnotbeenspelledout.OnlyinthetraditionnarratedbySayfbin‘UmarTamīmī,hehasbeennamedBilālandSayfhasdeclaredhimasaweaknarrator.
Reply:Thisobjectionisalsogroundless,becausejustificationdoesnotdependonBilālbuton‘Umarbinal-Khattāb’sact.HedidnotpreventBilālfromperforminghisact;onthecontrary,heacknowledgedit.Heratherhimselfcriedandsaid:‘myCreator,IdonotshirkresponsibilitybutImaybemademorehumble.’Thereforethepersonvisitingthegrave,whetherheisaCompanionoraSuccessor,doesnotaffectthesoundnessofthetradition.
ThegistofthediscussionisthatthetraditionrelatedbyMālikad-Dārissound,asIhavestatedintheearlierpartofmyexposition.Muhammadbin‘Alawīal-Mālikīwrites:
“Allthosepeoplewhohavemadereferencetothistraditionornarrateditorreproduceditintheirbookshaveneverlabelleditdisbelieforinfidelity.TheyhavenotquestionedthesubstanceofthetraditionandithasbeenmentionedbyascholarlypersonofhighlevellikeIbnHajar‘Asqalānīwhohasconfirmeditasasoundlytransmittedtradition.Thereforehisconfirmationneedsnoapologyinviewofhishighlydistinguishedstatureamongthehadith-scholars.”[32]
Thistraditionestablishesthefollowingprinciples:
Visitinggraveswiththeintentionofmediationandseekinghelp.
Itisvalidtovisitthegraveofapiousdeadpersonduringtheperiodofone’strialsandtribulationstoseekhelpfromhimbecauseifthisactwereinvalid,‘Umarwouldsurelyhaveforbiddenthatpersontodoso.
TheProphet’sappearanceinthedreamofthepersonwhovisitedhisgraveandtogivehimgoodtidings,arguesinfavourofthefactthatitisquitevalidto
seekhelpfromnon-Allahandthedeadbecauseifitwereinvalid,itwouldhavebeenimpossiblefortheProphet(PeacBeUpHimandHisHousehold)nottohaveforbiddenthatpersontodoso.
Validationofthemodeofaddress“OMessengerofAllah(yārasūlAllah)”evenafterhisdeath.
Callforhelpandtheactofintermediationdatesbacktotheearlyages.
TheholypersonalityoftheProphet(PeacBeUpHimandHisHousehold)isafountainofguidanceevenafterhisdeath.
Theheadofthestateisresponsibleforadministrativematters.TheHolyProphet(PeacBeUpHimandHisHousehold),inspiteofbeingthechiefofprophets,didnotbreakthestatechanneland,asavisibledemonstrationofhissenseofdiscipline,hecommandedthemanvisitinghisgravetoseetheheadofthestate.
ThemanvisitingthegraveimploredhishelpthroughtheinstrumentalityoftheUmmah.ThisshowstheProphet’simmeasurablelovefortheCommunityofhisfollowers.
JustificationformakingtheUmmahasasourceforseekinghishelp.
Justificationformakingnon-prophetameansofhelpinthepresenceoftheProphet(PeacBeUpHimandHisHousehold).
AnyonewhostrengthenshislinkwiththeHolyProphet(PeacBeUpHimandHisHousehold)isrewardedbyhissightandisshoweredwithhisblessings.
TheHolyProphet(PeacBeUpHimandHisHousehold),evenafterhisdeath,isawareoftheweaknessofhisUmmahoranyoneofitsrulersandheissuesdifferentcommandsforremovingtheseflaws.
ToseekguidancefromAllah’sfavourites.
TheacknowledgementoftheProphet’scommandsbytheCompanionsafterhisdeathasjustandtruthful.
Impositionofcommandsreceivedindreamsonothers.
Whenintermediationwasdiscussedinthepresenceof‘Umarbinal-Khattāb,hedidnotforbidit;ratherhecriedandrespondedtoitacknowledgingitasvalid.
‘Umarbinal-Khattāb’slovefortheHolyProphet(PeacBeUpHimandHisHousehold)thatheincessantlycriedassomeonementionedtheHolyProphet(PeacBeUpHimandHisHousehold).
6.FulfilmentofneedsthroughtheProphet’smediation
InthefirstandsecondsectionwehaveestablishedthroughsoundtraditionsthatthebelieversreliedontheProphet(PeacBeUpHimandHisHousehold)asameansbothbeforehisbirthandduringhisearthlylife.Thefamoustraditionnarratedby‘UthmānbinHunayfwithreferencetotheProphet’slifewasdiscussedindetailinwhichablindmansubmittedhispetitiontotheHolyProphet(PeacBeUpHimandHisHousehold)andhiseyesightwasrestoredthroughhismediation.Nowwewouldliketoexplainthatthismodeofintermediationwasnotconfinedtohislifeonearthalone,buttheCompanionsreliedonitevenafterhisdeath.ItisclearfromTabarānī’straditionthatapersonusedtovisit‘Uthmānbin‘Affānonapersonalerrand.‘Uthmānbin‘Affānnotonlywasindifferenttohimbutalsoturnedadeafeartohisneed.Thatpersonmet‘UthmānbinHunayfandlodgedhiscomplaintagainstit.‘UthmānbinHunayfsaidtohim:fetchanearthenpotandperformtheablution,thengotothemosqueandoffertwocyclesofprayerandsay:
OAllah,IbeseechyouandsubmitmyselftoyouthroughthemediationofourProphetMuhammad(PeacBeUpHimandHisHousehold)*,amercifulProphet.OMuhammad!IsubmittomyLordthroughyourmeanssothatHeshouldfulfilmyneed.*
Andthenmentionyourneed.Themanwentawayandhedidashewastoldtodo.Laterwhenhearrivedat‘Uthmānbin‘Affān’sdoor,theportercaughthimbyhishandandtookhimto‘Uthmānbin‘Affānwhomadehimsitbesidehimonthematandaskedhim:whatisyourneed?Hementionedtheneedandthecaliphfulfilledhisneedandsaidtohim:whyhaven’tyoumentionedyourneedsofar?Hetoldhimfurther:docometomewheneveryouhaveaproblem?Whenthemanlefthisplace,hemet‘UthmānbinHunayfandsaidtohim:MayGodblessyou!Heneithergaveanythoughttomyneednorturnedhisattentiontomeuntilyourecommendedmetohim.‘UthmānbinHunayfreplied:
ByGod!Ididnotsaythis,butonceIwasinthecompanyoftheMessengerofAllah(PeacBeUpHimandHisHousehold)*thatablindmancameovertosee
himandcomplainedtohimaboutthelossofhiseyesight.TheProphet(PeacBeUpHimandHisHousehold)askedhimtobepatient,buthesaid:OMessengerofAllah!Idon’thaveanyservantandIamingreattrouble.TheProphet(PeacBeUpHimandHisHousehold)said:‘fetchanearthenpotandperformtheablution,thenoffertwocyclesofprayerandimploreAllahwiththeseprayingwords.’Then‘UthmānbinHunayfsaid:‘ByGod!Wehadneithergoneoutfarawayfromthemeetingnorhadtheconversationamongusstretchedoutthatthemancamerunningtousasifhehadneverbeenblind.[33]*
Thatis,‘UthmānbinHunayftaughthimtheprayerthathadbeenusedasthesourceoftheProphet’shelpandsuccourafterhisdeath.Thepointtobenotedisthatthepersonwasundertheillusionthathisneedhadbeenfulfilledonaccountof‘UthmānbinHunayf’srecommendationtothecaliph.So‘UthmānbinHunayfinstantlyshedhisillusionandrelatedtohimthetraditionhehadheardfromtheProphet(PeacBeUpHimandHisHousehold)andhadhimselfputtotesttoprovethathisneedwasfulfilledbecausehehadreliedonthemeansoftheProphet(PeacBeUpHimandHisHousehold)bycallingonhimandseekinghishelp.HesworebyGodandconvincedhimthathehadnotrecommendedhimtothecaliphbutithadallhappenedthroughtheblessingoftheProphet’smediation.
IbnTaymiyyah’sendorsement
IbnTaymiyyahhasrelatedastoryintheperspectiveofthistraditionthatIbnAbūDunyāhasnarratedatraditioninhisbookMujābīad-du‘ā’thatapersoncameovertosee‘Abd-ul-MalikbinSa‘īdbinAbjar.‘Abd-ul-Malikpressedhisbellyandtoldhimthathewassufferingfromanincurablediscase.Themanaskedhim:whatisit?‘Abd-ul-Malikrepliedthatitwasakindofulcerthatgrowsinsidethebellyandultimatelykillstheman.Itissaidthatthepatientturnedroundandthenhesaid:
Allah!Allah!AllahismyLord.IregardnooneasHisrivalorpartner.OAllah!IbeseechYouandsubmitmyselftoYouthroughthemediationofYourProphetMuhammad(PeacBeUpHimandHisHousehold)*,themercifulProphet.OMuhammad!ThroughyourmeansIsubmitmyselftoyourandmyLordthatHeshouldtakemercyonmeinmystateofillness.*
Itissaidthat‘Abd-ul-Malikpressedhisbellyagainandsaid:youarecured,youarenolongersufferingfromanydisease.IbnTaymiyyahafterrecordingthewholeincidentinhisbook,comments:
Isaythatthisandotherformsofsupplicationhavebeentakenoverfromourpredecessors.[34]
ThenoteworthypointisthatIbnTaymiyyahhasalsoendorseditthat(1)itisanactofourpredecessors,and(2)itisquitevalidtorecoverfromdiseasethroughthisact.
Proofofritualisticassignment
ThetwotraditionsalsomakeitclearthatthepracticeofritualisticassignmentbythesaintlypeopletoothersisavalidactbecausethishasbeenthepracticeofAllah’sfavouritesinthepast.TheProphet(PeacBeUpHimandHisHousehold)hadnotasked‘UthmānbinHunayf,though,topassittootherpeople.
7.IntermediationthroughtheProphet(SAW)ontheDayofJudgement
EvenontheDayofJudgementtheHolyProphet(PeacBeUpHimandHisHousehold)willactasameansofforgivenessforthebelievers.TheQur'anstates:
OourLord!BlessuswithallthatyouhavepromisedusthroughyourmessengersanddonothumiliateusontheDayofJudgement.SurelyYoudonotgobackonYourWord.[35]
Inthelightoftheseverses,thedivinepromisemadetoalltheprophetsishereactingasasourceofintermediation.AlltherewardspromisedtootherprophetscarryspecialsignificanceforthefollowersoftheHolyProphet(PeacBeUpHimandHisHousehold)throughhismeans.OntheDayofJudgement,grilledbytheunbearableheat,theentiremankindwillrallyroundtheprophetsbuteachprophetwilltellthemtomoveontosomeotherprophetuntilthewholemankindwillrallyroundtheHolyProphet(PeacBeUpHimandHisHousehold).Thefollowingisanagreedupontradition:
TheHolyProphet(PeacBeUpHimandHisHousehold)*said:‘whenitistheDayofJudgement,people,outofnervousness,willcallononeanother.Firstofall,theywillcallonAdam( مالسلا هیلع )andrequesthimtointercedeontheirbehalfbeforeAllahbuthewillturndowntheirrequestbysayingthattodayitisbeyondhispowertohelpthemoutandhewilladvisethemtocallonIbrāhīm( مالسلا هیلع )becauseheistheFriendofAllah.SopeoplewillcallonIbrāhīm( مالسلا هیلع )whowillalsoexcusehimselfbysayingthatheisnotinpositiontohelpthem,thereforetheyshouldgotoMūsā( مالسلا هیلع )becauseheisAllah,sinterlocutor.TheywillgotoMūsā( مالسلا هیلع )andhewillalsoexpresshis
inabilitytohelpthemandadvisethemtosee‘Īsā( مالسلا هیلع )becauseheisthesoulcreatedbyAllahandHisword.Theywillgoto‘Īsā( مالسلا هیلع )andhewillalsotellthemthatheisnotabletohelpthem.Therefore,theyshouldgotoMuhammad(PeacBeUpHimandHisHousehold)(becauseheisthebelovedofGod).SoallhumanbeingswillrallyroundmeandIwilltellthemthatyes(today)Iholdtheofficeofintercession.IwillseekpermissionfrommyLordandIwillbegrantedthepermission.ThenHewillinspiremetopraiseandglorifyHimwithsuchpraises,whichIcannotdescribeatthistime.(Inshort,)IwillpraiseandglorifyAllahwiththosepraisesandprostratemyselfbeforeHim.ThenIwillbetold:‘OMuhammad,raiseyourradianthead,speakandyouwillbeheard,demandandyouwillbeblessedwithit,andintercede(onbehalfofyourpeople),yourintercessionwillbegranted.’SoIwillimplore:‘OLord!MyUmmah,myUmmah!’Godshallcommand:‘goandtakethemoutoftheHell,whosoeverisleftwithfaithevenassmallasthegrainofbarley.’SoIwillgoanddoso(IwilltakeallsuchpeopleoutofHell).ThenIwillreturnandpraiseandglorifyHimwiththosepraisesandIwillprostratemyselfbeforeHim.SoIwillbecommanded:‘OMuhammad,raiseyourradianthead,speakandyouwillbeheard,begandyouwillbeblessedwithit,intercede(onbehalfofyourpeople)andyourintercessionwillbegranted.’Iwillimplore:‘OLord,myUmmah!MyUmmah!’Iwillbecommanded:‘goandtakethemoutofHelltoo,whosoeverisleftwithfaithevenassmallasthetinygrainofrye.’SoIwillgoanddoso.ThenIwillreturnandpraiseandglorifyHimwiththesamepraisesandIwillagainprostratemyselfbeforeHim.SoIwillbecommanded:‘OMuhammad,raiseyourradianthead,speakandyouwillbeheard,begandyouwillbeblessedwithitandintercede(onbehalfofyourpeople),yourintercessionwillbegranted.’Iwillimplore:‘OLord,myUmmah!MyUmmah!’Iwillbecommanded:‘goandtakethemoutofHellwhosoeverisleftwiththetiniestfaith,evensmallerthanagrainofrye.’SuchapersonwillalsobetakenoutofHell.AccordinglyIwillgoanddoso(IwilltakethemoutofHell).(HasanhasaddedafewmorewordstothetraditionnarratedbyAnas.TheProphet(PeacBeUpHimandHisHousehold)said:)‘Iwillreturnthe*
fourthtime,andIwillpraiseandglorifytheLordinthesameway,thenIwillprostratemyselfbeforeHim,soIwillbecommanded:‘raiseyourradianthead,andspeak,youwillbeheard,begandyouwillbeblessedwithit,andintercede(onbehalfofyourpeople),yourintercessionwillbegranted.’AtthattimeIwill
imploretheLordthatIshouldbeallowedtotakeoutapersonfromHellwhohasrecitedlāilāhaillallāhu(thereisnodeityexceptAllah)evenonceinhislife(fromthecoreofhisheart).TheLordwillreply,IswearbyMyhonour,glory,greatnessandsupremitythatIwillliberateapersonfromthefireofHellwhohasevenoncerecitedlāilāhaillallāhu(thereisnodeityexceptAllah).[36]
Thistraditionhasproved,withoutanyparticleofdoubt,thatontheDayofResurrectiontheprocessofjudgementandaccountabilitywillbeinitiatedthroughthemediationoftheProphet’sprayer,praiseandglorificationoftheLord.AndonaccountoftheProphet’smediation,theprocessofaccountabilitywillstartwithhisUmmahsothattheydonothavetostaylongerthannecessaryinthescorchingheatoftheDayofResurrection.TheQur'anhasalsoexplainedinthecontextoftheDayofJudgement:
(Itwillbetheday)whenAllahwilldisgraceneitherHisProphetnorthepeoplewhoembracedfaithalongwithhim.(Onthatday)theirlight(offaith)willkeepsprintingaheadofthemandontheirrightside.[37]
TheQur'anicversespellsoutinunmistakabletermsthatAllahwillnothumiliatethefollowersoftheLastProphet(PeacBeUpHimandHisHousehold)throughthemeansofhiseternalblessing,ontheotherhand,HewillallowthemtoenterParadise,withallthegloryandsplendourassociatedwithsuchanoccasion.AvisibleproofofthedivineconcessionwillbetheenvelopinglighttowhichtheywillbeentitledthroughthemeansofAllah’sProphet(PeacBeUpHimandHisHousehold).
Allthesetraditionsandproofsreinforcetherealityofintermediationandendorseitasavalidreligiousconcept,andnotasafigmentofthefrenziedimagination.If,inspiteoftheseirrefutableindicators,someonestilltriestoconfineintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)onlytohislifeonearth,heislivinginaworldoffantasyandself-fabricationbecauseconfiningintermediationtohisphysicalexistenceremains
unsupportedbothbyargumentandprecedent.
TheProphet(SAW)wieldsauthorityevenafterhisdeath
Somepeople,onaccountoftheirignoranceandpaucityofknowledge,expresstheviewthattheHolyProphet(PeacBeUpHimandHisHousehold)afterhisdeathwieldsnoauthorityandhecanneitherhearusnorcanheprayforus.MayAllahguardthebelieversagainstsuchaperverseview!NoMuslimwithsoundbeliefcaneverconceivesuchapossibility.IntermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)isanestablishedfactsupportedbyevidencefromtheQur'anandtheSunnahandthisisaproofofhisstatureanddistinction.ThosewhodonotbelieveinintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)afterhisdeatharetryingtolowerhisexceptionalstatus.
ItispartofthebeliefofAhl-us-Sunnahwaal-Jamā‘ahthatadeadpersoncanhear,possessesawareness,benefitsfromthevirtuousdeedsofthelivingandisdisturbedbytheirwickeddeeds.(Itwillbediscussedinthesixthchapter.)Thepointthatclamoursforattentionisthatthisbeliefhasbeenestablishedthroughtheexperienceofanordinaryman.Whenanordinarypersoncanexercisesuchpower,howcanwepossiblydenyittotheProphet(PeacBeUpHimandHisHousehold)whoisthemostsuperiorpersonamongAllah’screatures.VariousauthentictraditionstestifytotherealitythattheProphet(PeacBeUpHimandHisHousehold)isaliveevenafterhisdeath.Itsoundslikeaparadoxtoperverseearsbutinhiscaseitisastrueasthedailysunrise.Hereturnsourgreetings,theaffairsoftheUmmaharereportedtohim,heasksforgivenessfromAllahovertheevildeedsoftheUmmahandpraisesandglorifiesHimoverhergooddeeds.ItisstatedinanumberoftraditionsthatonceMarwānsawAbūAyyūbal-AnsārīlyingdownovertheProphet’sgraveandaskedhimwhathewasdoing.AbūAyyūbal-Ansārīgaveafaith-fresheningreply.Thetraditionisrecordedbelow:
ItisattributedtoDāwūdbinAbūSālih.Hesays:onedayMarwāncameandhesawthatamanwaslyingdownwithhismouthturnedclosetotheProphet’sgrave.Thenhe(Marwān)saidtohim,“Doyouknowwhatareyoudoing?”Whenhemovedtowardshim,hesawthatitwasAbūAyyūbal-Ansārī.(Inreply)hesaid,“Yes(Iknow)IhavecometotheMessengerofAllah(PeacBeUpHimandHisHousehold)*andnottoastone.IhavehearditfromtheMessengerofGod(PeacBeUpHimandHisHousehold)nottocryoverreligionwhenitsguardianiscompetent.Yes,shedtearsoverreligionwhenitsguardianisincompetent.[38]*
HākimdeclaredthatitfulfilstherequirementsofauthentictraditionsasdemandedbyBukhārīandMuslim,whileDhahabīhasalsocalleditsahīh(sound).
Seedhishelptoday
ThegistofthediscussionisthatitisafutileexercisetoproveargumentsagainstintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)andtoestablishauthentictraditionsasweakandinvalidthroughself-concoctedstrategiesAccordingtotheProphet’sownstatement,thebenefitofhisblessingsisstillatangiblerealityasitwasduringhisearthlylife;hisdeathhasnotchangedthisreality.AnditisfurtherreinforcedbythetraditionwithanimpeccablechainoftransmissionthatontheDayofJudgement,theprocessofaccountabilitywillbeinitiatedonhisrecommendation.
Let’sbrieflyspeculateontheDayofJudgement.Theheatandwarmthwillbeatitsclimax.Thepeoplewillfacedeepdistress.TheLordwillbepresentinHis
chair.TheHolyProphet(PeacBeUpHimandHisHousehold)willalsohonourthegatheringwithhispresenceandhewillbeaccompaniedbyalltheprophets.Theearlierbelieversandthelateroneswillalsoformpartoftheaudience.Inthisscenario,whenthesepeople,presumingAdam( مالسلا هیلع )asthefirstancestor,willcallonhimandrequesthimtohelpthemoutoftheirtrouble,buthewillsendthemontoIbrāhīm( مالسلا هیلع ),whowillreferthemtoMūsā( هیلع
مالسلا ),whowilldirectthemtosee‘Īsā( مالسلا هیلع )andfinallyhewillsendallofthemtotheProphetMuhammad(PeacBeUpHimandHisHousehold),theintercessorofmankind.Duringthewholeprocess,noneofthehonouredprophetswillsay:‘whatdisbeliefareyouperpetratingandwhathaveyoucometousfor?AllahHimselfisthere,whydon’tyougotoHim?’Ontheotherhand,theywilldespatchthemwillinglyandexpectantlytotheHolyProphet(PeacBeUpHimandHisHousehold)sothathemayintercedeontheirbehalfbeforeGod.Thuswecometorealizethatintermediationandappealforhelpisacontinuousprocess,uninterruptedbytheexigenciesofspace-timeandunaffectedbythelawsofphysicalexistence,andontheDayofJudgementaconsensusamongtheprophetswillemergeontheconceptualandpracticalrelevanceofintermediation.Thesubtlepointtonoteisthatwhenthefirstpersonalityintheworldofhumanitycommittederror,heofferedtotheLordthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)andasaresulthiserrorwascondoned.TheProphet’smediationrelievedhimoftheagonyhehadbeensufferingfromasaconsequenceofhiserror.SimilarlyontheDayofJudgementwhenlifeonearthwillcometoanendandthepeoplewillexperiencetheagonyofwaitinginuncertainanticipationoftheprocessofaccountability,theywillbeliberatedfromtheirtortureonlythroughthemeansoftheHolyProphet(PeacBeUpHimandHisHousehold).ItisnowtransparentfromtheseexamplesthatthefirstmanintheworldofhumanitywasrelievedofhisagonythroughthemediationoftheProphet(PeacBeUpHimandHisHousehold),andtheworldisdrawingtoacloseandmankindispassingthroughthetortureofwaitinginasuperheatedenvironment,theywillalsoberelievedoftheirordealthroughthemeansoftheProphet(PeacBeUpHimandHisHousehold).FortunatearethepeoplewhoeventodayholdontothisbeliefandwillalsowitnessthisscenarioontheDayofJudgement.
References
[1].Qur'an(al-Isrā’)17:20.
[2].Qur'an(an-Nisā’)4:65.
[3].Qur'an(al-Isrā’)17:20.
[4].Qur'an(an-Nisā’)4:64.
[5].IbnKathīr,Tafsīr-ul-Qur'anal-‘azīm(1:519-20).
[6].HaythamītransmitteditinMajma‘-uz-zawā’id(9:24)andsaidthatthattraditionhadbeenreportedbyBazzār(inhisMusnad)anditssub-narratorsareallofsahīh(sound)hadith.‘IrāqīhasconfirmedthesoundnessofitstransmissioninhisbookTarh-ut-tathrībfīsharh-it-taqrīb(3:297).IbnSa‘dhasrecordeditinat-Tabaqāt-ul-kubrā(2:194).Qādī‘Iyādhasinscribedthistraditioninash-Shifā(1:19);andSuyūtī,recordingitinal-Khasā’is-ul-kubrā(2:281)andManāhil-us-sifāfītakhrījahādīthash-Shifā(p.3),hascommentedthatIbnAbūUsāmahinhisMusnadhasreproduceditthroughBakrbin‘AbdullāhMuzanīandBazzārinhisMusnadwhohavereliedonitsnarrationby‘AbdullāhbinMas‘ūdwithasoundchainoftransmission.IthasbeenendorsedbyKhafājīandMullā‘AlīQārīintheircommentariesonash-Shifā,i.e.Nasīm-ur-riyād(1:102)andSharhash-Shifā(1:36)respectively.Hadith-scholarIbn-ul-Jawzīhasreproduceditinal-Wafābi-ahwāl-il-mustafā(2:809-10)fromBakrbin‘AbdullāhandAnasbinMālik.SubkīhascopiedthistraditioninShifā’-us-siqāmfīziyāratkhayr-il-anām(p.34)fromBakrbin‘AbdullāhMuzanī,andIbn‘Abd-ul-Hādīinas-Sārim-ul-munkī(p.266-7)hasauthenticateditsveracity.Bazzār ’straditionhasalsobeenrecordedbyIbnKathīrinal-Bidāyahwan-nihāyah(4:257).IbnHajar‘AsqalānīnarrateditthroughBakrbin‘AbdullāhMuzanīinal-Matālib-ul-‘āliyah(4:22-3#3853).‘Alā’-ud-Dīn‘AlīcopiedIbnSa‘d’straditioninKanz-ul-‘ummāl(11:407#31903)andfromHārith(#31904).NabhānīrelateditinHujjatullāh‘alal-‘ālamīnfīmu‘jazātsayyid-il-mursalīn(p.713).
[7].DārimīrelateditinhisSunan(1:43#93);Ibn-ul-Jawzīinal-Wafā’bi-ahwāl-il-mustafā(2:801);SubkīinShifā’-us-siqāmfīziyāratkhayr-il-anām(p.128);Qastallānīinal-Mawāhib-ul-laduniyyah(4:276);andZurqānīinhisCommentary(11:150).
[8].Dhahabī,Mīzān-ul-i‘tidāl(4:8).
[9].Muhammadbin‘Alawīal-Mālikī,Shifā’-ul-fu’ādbi-ziyāratkhayr-il-‘ibād(p.152).
[10].‘Irāqī,at-Taqyīdwal-īdāh(p.462).
[11].Bukhārī,at-Tārīkh-ul-kabīr(3:472).
[12].IbnSa‘d,at-Tabaqāt-ul-kubrā(7:287).
[13].ImamAhmad’sstatementhasbeenreproducedbyDhahabīinMīzān-ul-i‘tidāl(2:138)andbyIbnHajar‘AsqalānīinTahdhīb-ut-tahdhīb(4:32).
[14].IbnHajar‘Asqalānī,Lisān-ul-Mīzān(1:13).
[15].IbnHajar‘Asqalānī,Hady-us-sārīmuqaddimahFath-ul-bārī(p.397).
[16].MahmūdSa‘īdMamdūh,Raf‘-ul-minārah(pp.259-60).
[17].Bukhārī,at-Tārīkh-ul-kabīr(2:16-7).
[18].IbnS‘ad,at-Tabaqāt-ul-kubrā(7:224).
[19].AbūNa‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(3:79).
[20].Ibn-ul-Qaysarānī,al-Jam‘baynas-Sahīhayn(1:46)asquotedbyMahmūdSa‘īdMamdūhinRaf‘-ul-minārah(p.261).
[21].Muhammadbin‘Alawīal-Mālikī,Shifā’-ul-fu’ādbi-ziyāratkhayr--il-‘ibād(p.153).
[22].IbnHajar‘Asqalānī,Nuzhat-un-nazrbi-sharhnukhbat-ul-fikrfīmustalahhadithahl-ul-athr(p.89).
[23].Thistraditionwillbediscussedlater.
[24].Ibn-ul-Qayyim,A‘lām-ul-muwaqqi‘īn‘anrabb-il-‘ālamīn(2:186).
[25].Samhūdī,Wafā’-ul-wafā(2:560).
[26].RelatedbyIbnAbūShaybahinal-Musannaf(12:31-2#12051);Bayhaqī,Dalā’il-un-nubuwwah(7:47);Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(2:464);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.130);‘Alā’-ud-Dīn‘Alī,Kanz-ul-‘ummāl(8:431#23535);andAbūYa‘lāKhalīlbin‘AbdullāhKhalīlīQazwīnīinKitāb-ul-irshādfīma‘rifat‘ulamā’-il-hadith(1:313-4),asquotedbyMahmūdSa‘īdMamdūhinRaf‘-ul-minārah(p.262).
[27].Dhahabī,Mīzān-ul-i‘tidāl(2:224).
[28].IbnSā‘d,at-Tabaqāt-ul-kubrā(5:12).
[29].AbūYā‘lāKhalīlbin‘AbdullāhKhalīlīQazwīnī,Kitāb-ul-irshādfīma‘rifat‘ulamā’-il-hadith,asquotedby‘AbdullāhbinMuhammadbinSiddīqal-GhumārīinIrghām-ul-mubtadīal-ghabībi-jawāz-it-tawassulbian-nabī(p.9).
[30].IbnHajar‘Asqalānī,al-Isābahfītamyīz-is-sahābah(3:484-5).
[31].MahmūdSa‘īdMamdūh,Raf‘-ul-minārah(p.266).IbnHajar‘AsqalānīalsomentionedinhisTahdhīb-ut-tahdhīb(7:226;8:217).
[32].Muhammadbin‘Alawīal-Mālikī,Mafāhīmyajibantusahhah(p.151).
[33].RelatedbyTabarānīinal-Mu‘jam-ul-kabīr(9:31#8311)andal-Mu‘jam-us-saghīr(1:183-4);Bayhaqī,Dalā’il-un-nubuwwah(6:167-8);Mundhirī,at-Targhībwat-tarhīb(1:474-6);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.125);Haythamī,Majma‘-uz-zawā’id(2:279);andSuyūtīinal-Khasā’is-ul-kubrā(2:201-2).Mundhirīgradeditsahīh(sound).
[34].IbnTaymiyyah,Qā‘idahjalīlahfit-tawassulwal-wasīlah(p.91).
[35].Qur'an(Āl-i-‘Imrān)3:194.
[36].RelatedthroughdifferentnarratorsbyBukhārīinhisas-Sahīh,b.oftawhīd(Islamicmonotheism)ch.36(6:2727-8#7072),b.ofīmān(faith)ch.32(1:24-5#44),b.ofambiyā’(prophets)ch.5,12(3:1215-6,1226#3162,3182),b.oftafsīr(interpretationoftheQur'an)ch.3,203(4:1624-5,1745-7#4206,4435),b.ofriqāq(softeningofhearts)ch.51(5:2401#6197),b.oftawhīd,ch.19,24,37(6:2695-6,2708-9,2730#6975,7002,7078).Muslim,as-Sahīh,b.ofīmān(faith)ch.84(1:182-4#193);Tirmidhī,al-Jāmi‘-us-sahīh,b.ofsifat-
ul-qiyāmah(signsofDoomsday)ch.10(4:622-4#2434).AhmadbinHambalhasrecordeditinhisMusnad(1:4-5,281-2;2:435-6;3:116,244,247-8)insixdifferentcontextsthroughdifferentnarratorsandallthesecontextsarelinkedthroughasoundchainoftransmission.DārimīnarrateditinhisSunan(2:234-5#2807);AbūDāwūdTayālisī,Musnad(pp.268-9#2010);Abū‘Awānah,Musnad(1:171-4,183-4);IbnAbūShaybah,al-Musannaf(11:444-51#11720-1,3);AbūYa‘lā,Musand(1:56-9#59);IbnHibbān,as-Sahīh(14:377-9,393-7#6464,6467);Bayhaqī,Shu‘ab-ul-īmān(1:285-6#308-9);Baghawī,Sharh-us-sunnah(15:157-60#4333);HaythamīinMawārid-uz-zam’ān(pp.642-3#2589)andMajma‘-uz-zawā’id(10:373-4).
[37].Qur'an(at-Tahrīm)66:8.
[38].RelatedbyAhmadbinHambalwithasoundchainoftransmissioninhisMusnad(5:422);Hākim,al-Mustadrak(4:515);Tabarānī,al-Mu‘jam-ul-kabīr(4:158#3999),al-Mu‘jam-ul-awsat(1:199-200#286;10:169#9362);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.113);Haythamī,Majma‘-uz-zawāi’d(5:245);‘Alā’-ud-Dīn‘AlīinKanz-ul-‘ummāl(6:88#14967).
SectionFour:IntermediationthroughtheProphet’srelics
Itisafactthattheobjectsandarticlesassociatedwiththerighteousandthevirtuousareanoverflowingsourceofbountyandmunificence.ThisisthereasonthatitwastheusualpracticeoftheCompanionstopreservehisrelicsandtodrawbenefitsandblessingsoutofthem.ThisprovesthattheyofferedthemtoAllahasinstrumentsofmediationwhentheyneededHishelpandassistance.AllahHimselfhasmadereferencetotherelicsoftheprophetsintheHolyQur ’ān.Forexample,thefollowingQur ’ānicverseindicatesthemodeinwhichBanīIsraeldrewontherelicsoftheprogenyofMūsā( مالسلا هیلع )andHārūn( مالسلا هیلع ):
Andtheirprophettoldthem:‘asignofhisauthority(beingfromAllah)isthatthereshallcometoyoutheArkofthecovenant.Initthereshallbeanassuranceofsecurity(peaceofmind)fromyourLordandfromtherelicsleftbythefamilyofMūsāandHārūncarriedbyangels.Inthisisasymbolforyouifyouindeedhavefaith.[1]
AtanotherplaceintheHolyQur ’ānAllahhasrelatedtheincidentinwhichYa‘qūb( مالسلا هیلع )drewblessingfromYūsuf’sshirt:
‘Gowiththismyshirtandcastitoverthefaceofmyfather;hewillcometoseeclearly,and(then)comeyoutometogetherwithallyourfamily.’Andwhenthecaravanleft(Egypt),theirfather(Ya‘qūb)said(whilesittinginKan‘ān):‘IdoindeedscentthepresenceofYūsufifyoudonotthinkmeadotardonaccountofoldage.’Theysaid:‘ByGod!Trulyyouareinthesameolddriftingstateoflove.’Thenwhenthebearerofthegoodnewscame,hecasttheshirtoverYa‘qūb’sfaceandinstantaneouslyhiseyesightreturned.Ya‘qūbsaid:‘DidInotsaytoyou,IknowfromGodthatwhichyouknownot.’[2]
AstudyofthebooksontraditionandtheProphet’slifeandconductrevealsthat,inadditiontorelyingontheHolyProphet(PeacBeUpHimandHisHousehold)forprayer,theCompanionsreceivedblessingsfromhiminvariousotherways.Forexample,theyhadtheirbodiestouchedwithhishand;theythemselvestouchedhisbodyasaformofbenediction;theyblessedthemselveswiththewaterleftoverfromhisablutionandalsowiththewaterheusedtowashhishands;andwithhisleftoverfood.Similarly,theyreceivedblessingsfromhissweat,fromhissaliva,fromthemucuscomingoutofhisnose,fromhishair(whichcameoffduringhishaircutandtheydidnotletthemfallontheground),fromhisnails,fromhisdress,fromhisstaff,fromhisring,fromhisbedandcotandfromhisprayingmat.Inshort,theydrewblessingsfromanyobjectthatwasevenmarginallyassociatedwithhisbody.Evenafterhisdeath,theCompanionsandtheleadingbelieversderivedblessingsfromhisgraveandthepulpit.Theyreceivedblessingevenfromthehousesandplaceswherehehadlived,thespotsatwhichhehadprayedandthedustofthepathshehadwalkedthrough.EverysuccessivegenerationaftertheperiodoftheCompanionsandSuccessorsincludingcaliphs,kingsandreligiousleaders,preservedtheProphet’ssignsandrelicswithgreatreverence.OnspecialdaysMuslimswereallowedtoseethem,drawblessingsfromthemandpraytoAllahthroughtheirmediation.
ThisreverentialattitudeshouldbemaintainedinthecontextoftheProphet’straditionsandinanyreferencetohisexaltedpersonality.ThesameattitudeshouldbereflectedinourtreatmentoftheCompanionsandmembersoftheProphet’sfamily.Ifweconsistentlydisplaythisattitude,AllahwillnotonlyreinforceourfaithbutalsoshowerHisblessingsonus.Butifwetreatthemdisrespectfully,Allahwillcurseuswithtroubleandaffliction,whichthecommonmanoftenfailstounderstand.TheCompanionspossessedanumberofhisrelics.Notonlysomeofthesearegivenbelow,butalsothewaytheyareusedasmeansisalsobrieflydescribed:
1.DesiretobeburiedintheProphet’svicinity
‘Umarbinal-KhattābhadastrongdesiretobeburiedinthevicinityoftheProphet’sgrave.Whenhewasathisdeathbed,hesenthissontoseekpermissionfrom‘Ā’ishahasshehadreservedthespecificspotforherself.But,on‘Umar ’srequest,sheresponded:‘IlikedtokeepthisspotformyselfbutnowIgivepreferenceto‘Umar ’sdesireovermine.’‘Abdullāhreturnedandconveyedthegladtidingstohisfather.Atthis‘Umarsaid:‘allpraisetoAllah!Thiswasthemostpressingmatterforme.’Thetraditionrunsasfollows:
Husaynbin‘Abd-ur-Rahmānfrom‘AmrbinMaymūnal-Awdīhasnarrated:Hesaid:Isaw‘Umarbinal-Khattāb,hesaid:‘O‘Abdullāhbin‘Umar!GoovertotheMotheroftheBelievers,‘Ā’ishah,andgivehermyregardsandthenaskherifIampermittedtobeburiedbesidemycompanions.’‘Ā’ishahreplied:‘IhadthisspotmarkedformyselfandtodayIprefer‘Umartomyself.’Whenhecameback,‘Umaraskedhim:‘whatnewshaveyoubrought?’Hereplied:‘Oleaderofthebelievers!Shehasgivenyouthepermission.’Atthis‘Umarsaid:‘todaynothingmatterstomemorethanthisrestingplace.WhenIpassaway,takemeto(thisplace),givemyregardsandrequestthat‘Umarbinal-Khattābseekspermission.IfIamgiventhepermission,thenburymethere,otherwiseburymeinanordinarygraveyardfortheMuslims.’[3]
Theonlyinterpretationofthedesireexpressedbyboth‘Umarand‘Ā’ishahisthattheywantedtoreceivedivineblessingsthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold)bybeingburiedclosetohim.
2.Thesmallwaterbagofleatherasasourceofblessing
1.‘Abd-ur-RahmānbinAbū‘AmrahhasattributedittohisgrandmotherwhohearditfromKabshahAnsāriyyah:
Allah’sMessenger(PeacBeUpHimandHisHousehold)*wentovertoseeherandtherewasasmallwaterbagofleatherhangingthere.Hedrankwaterfromitwhilestanding.ThenshecutoffthemouthofwaterbagonaccountofitsblessingbecausetheProphet’smouthhadtouchedit.[4]*
1.UmmSulaymcutoffthemouthofthewaterbagfromwhichtheProphet(PeacBeUpHimandHisHousehold)haddrunkwater.Anassays:
ThattheProphet(PeacBeUpHimandHisHousehold)*cameovertoseeUmmSulaymandtherewasasmallleatherbag(ofwater)hanginginthehouse.Hedrank(water)fromthisleatherbagwhilestanding.Anassays*
thatUmmSulaymcutoffthemouthoftheleatherbagsoitis(still)withus.[5]
3.CurethroughthemediationoftheProphet’sgown
Itisnarratedby‘Abdullāh,aslavefreedbyAsmā’bintAbūBakr:
Thatshe(Asmā’bintAbūBakr)tookoutthegownthatbelongedtoKasrawanīTayālisān,itscollarandslitswerelinedwithsilkcloth.Shesaid:‘thiswasinthepossessionof‘Ā’ishah,whenshedied,ItookitoverandtheHolyProphet(PeacBeUpHimandHisHousehold)*usedtowearit.Weusedtowashitforthesickandalongwithitweaskedfortherecoveryofthesick.[6]*
Nawawīhascommentedonit:
Andthistraditionconfirmsthatitisameritoriousacttoseekblessingthroughtherelicsandrobesofthevirtuous.[7]
4.TheProphet’sring
‘Abdullāhbin‘Umarhasnarrated:
TheMessengerofAllah(PeacBeUpHimandHisHousehold)hadasilverringmadeforhimself.Itwasinhishand,thenitremainedinAbūBakr ’shand,thenitremainedin‘Umar ’shand,thenitremainedin‘Uthmān’shand,thenfromhishanditfellintoawellatArīs.Thefollowingwordswereengravedonit:Muhammad,theMessengerofAllah.[8]
5.BlessingthroughtheProphet’sblanket
TheMotherofBelievers,‘Ā’ishahlovinglyguardedablanketinwhichtheHolyProphet(PeacBeUpHimandHisHousehold)hadpassedawayasisattributedtoAbūHurayrahthat‘Ā’ishahtookoutathickblanketandshowedittous.Shesaid:
TheHolyProphet(PeacBeUpHimandHisHousehold)*hadbreathedhislastinthisblanket.[9]*
6.BlessingthroughtheProphet’ssandals
1.AnaskeptwithhimapairoftheProphet’sshoesandacupfromwhichheusedtodrink.Bukhārīcommentswithreferencetothepairofshoes:
‘ĪsābinTahmānreportedthatAnasbroughtoutapairofoldsandalsandshowedthemtous.Eachoneofthepairhadtwolaces.ThenThābital-Bunānī,reportingitfromAnas,toldmethatthepairofshoesbelongedtotheProphet(PeacBeUpHimandHisHousehold).[10]
1.Similarly,accordingtoanothertradition,‘UbaydbinJurayhsaidto‘Abdullāhbin‘Umar:“Iseeyouwearingapairofshoesshornofhair.”‘Abdullāhbin‘Umarreplied:“IhaveseentheMessengerofAllah(PeacBeUpHimandHisHousehold)wearingsuchshoeswhicharedenudedofhair,andheusedtoputhisfeetintothemafterablution.Therefore,Iliketowearsuchshoes.”[11]
1.Qastallānīwritesinhisbookal-Mawāhib-ul-laduniyyah(2:118-9)that‘AbdullāhbinMas‘ūdwasoneoftheProphet’sattendantsandattendedhimwithapillow,atooth-brush,apairofsandalsandwaterforablution.WhentheProphet(PeacBeUpHimandHisHousehold)stoodup,hehelpedhimputonthesandals,andwhenhesatdown,‘AbdullāhbinMas‘ūdpickedupthesandalsandtuckedthemunderhisarms.
Qastallānīadds:Oneofthevirtues,benefitsandblessingsoftheProphet’ssandalshasbeenparticularlystressedbyShaykhAbūJa‘farbin‘Abd-ul-Majīd.Hesays:Igaveasampleofthepairofsandalstooneofmystudents.Onedayhecameovertomeandsaid:yesterday,Idiscoveredastrangeblessinginthesandals.Mywifewasonthepointofdeathfromseverepain.Iplacedthesandalsontheachingspotandsaid:OAllah!showmeamiraclefromthe
ownerofthispairofsandals.AllahshowedHismercyandmywifeinstantlyrecovered.[12]
AbūBakrAhmadbinAbūMuhammad‘AbdullāhbinHusaynQurtubīhasgivenapoeticexpressiontohisfeelingsaboutthepairofsandals:
Suchshoeswhoseexaltedstatusweacknowledgedbecauseonlythroughthisacknowledgement,weexaltourselves.Therefore,theyshouldbekeptataloftyplace,because,inreality,thesearethecrown(onthehead)althoughtheyappeartobeshoes.[13]
WhenImamFakhānīcasthisfirstglanceatthesandals,heburstintoapoeticexpression:
AndiftheMadmanofLaylāhadbeenaskedtochoosebetweenameetingwithLaylāandthepelfoftheworld,hewouldhavespontaneouslyreplied:“Iholdthedustblowingupfromhershoesevendearerthanmyownsoulanditisthebestcureforblowingoffitsproblems”.
ItisnoteworthythatscholarsfromtheDeobandschoolofthoughthavewrittenbooksabouttheProphet’sshoes:
1.MawlānāShihāb-ud-DīnAhmadMuqrīwroteabookcalledFath-ul-muta‘ālfimadh-in-ni‘āl.
2.MawlānāAshraf‘AlīThānwīwroteatractNayl-ush-shifābi-ni‘āl-il-
Mustafā,whichispartofhisbookZād-us-sa‘īd.
MawlānāMuhammadZakariyyāKandhalwīcomments:
“ThevirtuesandblessingsoftheProphet’ssandalsarefoundattheendofthetractZād-us-Sa‘īdbyMawlānāAshraf‘AlīThānwī.Anyonewhoiskeenondetailsisadvisedtorefertoit.Inshort,itsblessingsareinfinite.Thescholarshaveperformedrepeatedexperiments.Ifyoukeeptheminyourpossession,youmayseetheHolyProphet(PeacBeUpHimandHisHousehold)*,youmaybedeliveredfromtheoppressorsandmayachievepopularity.Inbrief,todependonitasasourceofintermediationisanunwaveringguaranteeofsuccess.Themethodofintermediationisalsoexplainedinit.”[14]*
ThisdiscussionclearlyprovesthattherealcapitalistheunfathomedlovefortheHolyProphet(PeacBeUpHimandHisHousehold)andtheunflaggingrespectforthethingsandobjectsdirectlyorindirectlyassociatedwithhim,ashasbeenpoeticallyexpressedbyImāmAhmadRadāKhān:
“IfIhaveapairoftheProphet’ssandalstoplaceonmyhead.
ThenIshallconsidermyselfnolessthanaproperlycrownedking.”
7.Blessingthroughtheholygoblet
AbūBurdahnarrates:
‘AbdullāhbinSalāmsaidtome,“Shouldn’tIserveyou(water)inthegobletfromwhichtheProphet(PeacBeUpHimandHisHousehold)*haddrunk.[15]*
1.AbūHāzimfromSahlbinSa‘dnarrates:
OnedaytheCompanionshadthepleasureoftheProphet’scompanyatSaqīfahbanīSā‘idah.ThenheaskedSahltogethim(somewater).ThenIbroughtoutthisgobletforhimandservedhim(water)init.AbūHāzimsaid:Sahlbroughtoutthatgobletforusandwealsodrankfromit.Then‘Umarbin‘Abd-ul-‘AzīzrequestedthatheshouldhandoverthegoblettohimandSahlhandeditovertohim.AndthetraditionbyAbūBakrbinIshāqsays:hesaid,OSahl,getmesomewatertodrink.[16]
1.HajjājbinHassānrelates:
WewerewithAnasthathesentforavessel,whichhadthreefemaleironlizardsandanironringinit.Hetookitoutofablackcover,whichwaslessthanmediumsizeandmorethanone-eighthofit,andatAnas’sorder,waterwasbroughtinitforus.WehadthewaterandpouredsomeofitoverourheadsandfacesandsentsalutationsontheHolyProphet(PeacBeUpHimandHisHousehold)*.[17]*
Thechainoftransmissionofthistraditionissahīh(sound).
1.AndwhenthegobletthatwasinthepossessionofAnas,andfromwhichtheHolyProphet(PeacBeUpHimandHisHousehold)usedtodrink,cracked,hetooktremendouspainstorepairit.HispainstakingeffortsareanampleproofoftheloveandrespecttheCompanionshadforthearticlesdirectlyorindirectlyassociatedwiththeHolyProphet(PeacBeUpHimandHisHousehold).Thetraditionsays:
WhentheProphet’sgobletcracked,(Anas)repaireditwithasilverchain,
insteadof(repairingit)withsomethingordinary.‘Āsim(thenarrator)says:‘Ihavemyselfseenthatgobletandhavealsodrunkwaterfromit.’[18]
8.Blessingthroughtheholyhair
TheHolyProphet(PeacBeUpHimandHisHousehold)himselftaughthisfollowerstopreservetherelicsandpracticallycreatedinhisCompanionstheawarenessandtheurgencythattheyshouldletnoopportunitysliptocollecthisblessings.
1.Anasnarratesthatafterperformingthesacrificialritesatthejunctureofhajj:
TheHolyProphet(PeacBeUpHimandHisHousehold)*heldtherightsideofhisheadinfrontofthebarber,heshavedoffhishair.ThenhecalledAbūTalhahal-Ansārīandhandedhimthe(shaved)hair.Thenheheldtheothersideinfrontofthebarber,healsoshavedoffthehaironthissideandhealsohandedthosehairtoAbūTalhahandsaidtohim:‘distributethesehairamongthepeople.’[19]*
1.IbnSīrīnhasreporteditfromAnas:
WhentheMessengerofAllah(PeacBeUpHimandHisHousehold)*hadhisheadshaved;AbūTalhahwasthefirstpersontoreceivehishair.[20]*
1.SimilarlyanothertraditionisattributedtoAnas:
IsawthatabarberwasshavingtheProphet’sheadandtheCompanionsstood
aroundhimintheshapeofacircle.TheywishedthateachstrandofhairfallingofftheProphet’sheadshouldfallintothehandofoneofthem(theydidnotwishittofallontheground).[21]
1.IbnSīrīnrelates:
Itold‘AbīdahthatweareinpossessionoftheProphet’shairwhichIobtainedfromAnasorhisfamily.‘Abīdahsaid:‘ifIpossessedanyoneofthesehair,Iwillholdthathairevendearerthantheentireworldandwhateveritcontains.’[22]
IbnHajar‘Asqalānīsays:“ThistraditionfurnishestheproofthatitisvalidtodrawdivineblessingsfromtheProphet’shairandconfirmsthepermissibilityofitsacquisition.”[23]
1.Thābital-BunānīrelatesthatAnassaidtohim:
ThisisahairbelongingtothedearMessengerofAllah(PeacBeUpHimandHisHousehold)*,soyoushouldplaceitundermytongue.Hesaysthehairwasplacedunderhistongueandwhenhewasburied,thehairwasstillunderhistongue.[24]*
‘1.Uthmānbin‘AbdullāhbinMawhabrelates:
MyfamilysentmetoUmmSalamahwithagobletofwater.Israelclutchedhisthreefingersinamannerthattheylookedlikethegoblet,whichcontainedtheProphet’shair,andwhensomeonewasundertheinfluenceofanevileyeorsufferedfrompain,heusedtosendautensil(ofwater)toUmmSalamah.SowhenIpeeredintotheutensil,Isawafewredhairs.[25]
Badr-ud-Dīn‘Aynīsays:“UmmSalamahkepttheProphet’shairinasilverbottle.Whenpeoplefellill,theyreceivedblessingsfromthosehairsandrecoveredfromtheirillnessasaresultofthisblessing.Ifsomeonewasunderthespellofamalevolenteyeorjustfellill,hewouldsendhiswifetoUmmSalamahwithautensilholdingwater;shewouldpassthehairthroughthewaterandthepatientwouldrecoverbydrinkingthatwater,andafterthatthehairwasputawayinthebottle.”[26]
9.VictoryinwarthroughthemediationoftheProphet’shair
Qādī‘Iyādnarratesinash-Shifā(2:619):
KhālidbinWalīd’scapcontainedsomeoftheProphet’shair.Whenthecapfellawayduringbattle,herushedtograbit.WhenalargenumberofCompanionslosttheirlivesasmartyrsinthisbattle,thepeopleblamedhim.Hereplied:‘Ididnotputupallthatstrugglejustforthecap,butthecapcontainedtheProphet’shair.IfearedIwouldbedeprivedoftheirblessingsincasetheyfellintothehandsoftheinfidels.’
10.MakingacoffinoutoftheclotheswornbytheProphet(SAW)
1.WhenAlī’smother,FātimahbintAsaddied,herfuneralritesweremeticulouslyobserved.Afterthebath,whenitwastimetodressherupinashirt,theProphet(PeacBeUpHimandHisHousehold)handedhisownshirtto
thewomenandcommandedthemtodressherupinthatshirtandthenwrapthecoffinroundit.[27]
Todrapeherdeadbodyinhisshirtwasmostpresumablyintendedtoshowerdivineblessingsonher.
2.WhentheProphet’sdaughter,ZaynaborUmmKalthūmdied,heblessedherwithhisowntrouser-sashtowrapthecoffin.[28]
3.Similarly,awomanpresentedashawltotheHolyProphet(PeacBeUpHimandHisHousehold).Whenhewasdressedinit,someonesaidtohim:OMessengerofAllah!Whatabeautifulshawl!Pleasegiveittome;andhegavetheshawltohim.Theaudienceweredispleasedbyitandstartedcursingthepersonwhohadrequestedfortheshawl:whenyouknewthattheProphet(PeacBeUpHimandHisHousehold)neverturnsdowntherequestofapetitioner,thenwhydidyouaskforthisshawl?Thatpersonreplied:Ihavetakenthissheetofclothnotforwearingbutformycoffintodrawblessingsfromit.Thewordsofthetraditionareasfollows:
SahlbinSa‘dsays:Awomanbroughtaburdah,thatis,asheetofclothfortheHolyProphet(PeacBeUpHimandHisHousehold)*.Sahlaskedthepeople:doyouknowwhatburdahis?Peoplereplied:itisalargeandopensheetofcloth.Sahlsaid:burdahisakindofsheetwhichhasstripesinit.Thewomansaid:OMessengerofAllah!Ipresent(thissheet)toyouforwearing.TheHolyProphet(PeacBeUpHimandHisHousehold)acceptedtheshawlbecause,underthecircumstances,heneededit.ThentheHolyProphet(PeacBeUpHimandHisHousehold)woreit.OneoftheCompanionshadhiseyessetontheshawlandhesaidtotheProphet(PeacBeUpHimandHisHousehold):Whatagracefulsheetofcloth!Pleasegiveittome.Hesaid:Yes,youtakeit.WhentheProphet(PeacBeUpHimandHisHousehold)left,hisCompanionsrebukedhim.Theysaid:Youhaven’tdonegood(especially)whenyousawthattheProphet(PeacBeUpHimandHisHousehold)hadaccepteditandalsoneeded
it,andyouknowthatwheneverapetitionismadetotheProphet(PeacBeUpHimandHisHousehold),heneverturnsitdown.Themanreplied:whentheProphet(PeacBeUpHimandHisHousehold)hadwornit,IexpectedittobringblessingstomeincaseIamburiedinit.[29]*
SahlbinSa‘drelatesthathewasburiedinthatsheetofcloth.
4.Jābirbin‘Abdullāhnarrates:
TheHolyProphet(PeacBeUpHimandHisHousehold)*wentoverto‘AbdullāhbinUbayyafterhehadbeenburied.Hehadhisdeadbodytakenout,coveredhismouthwithhissalivaanddrapedhiminhisownshirt.[30]*
Thesametraditionhasalsobeenreportedinamodifiedform:
TheHolyProphet(PeacBeUpHimandHisHousehold)*reached‘AbdullāhbinUbayywhenhehadbeenplacedinsidethegrave.Hecommandedhimtobetakenout(andwhenhewastakenout)he(theProphet)placedhimoverhisknees,rubbedhimwithhisownsaliva,breathedintohimanddrapedhiminhisownshirt.[31]*
5.‘Abdullāhbin‘Umarnarrates:
When‘AbdullāhbinUbayydied,hissonwentovertotheMessengerofAllah(PeacBeUpHimandHisHousehold)*andsaidtohim:‘OMessengerofAllah!Iimploreyoutoblesshimwithyourshirttomakeoutofitacoffinfor
him,andyouofferprayeronitandalsoprayforhisforgiveness.’Sohegavehimhisshirt.[32]*
6.When‘AbdullāhbinSa‘dbinSufyānwasmartyredinthebattleofTabūk,theHolyProphet(PeacBeUpHimandHisHousehold)coffinedhiminhisownshirt.[33]
7.When‘AbdullāhbinHārithbin‘Abd-ul-MuttalibbinHashimdied,theHolyProphet(PeacBeUpHimandHisHousehold)buriedhiminhisownshirt-coffinandsaid:“Heisfortunateandhehasreceivedblessingsfromit.”[34]
11.BlessingsthroughtheProphet’sspittle
In6Hegira,whentheHolyProphet(PeacBeUpHimandHisHousehold)setoutforMakkahwithhisdevotedCompanionstoofferhajj,theinfidelsinterceptedhim.Sincetheintentionwastoperformhajj,hedidnotallowhisCompanionstobeprovoked,thoughtheybubbledoverwiththespiritofself-sacrificeforthedivinepleasure.Meanwhile,negotiationsbetweenthetwopartieswereheld.‘UrwahbinMas‘ūd(whohadnotembracedIslamatthattime)representedtheinfidels.Atthisjuncture,hedirectlywitnessedthepassionateattachmentoftheCompanionswiththeHolyProphet(PeacBeUpHimandHisHousehold)andwhenhereturnedtohiscamp,hementionedittotheinfidelsinthesewords:
Omynation,(theinfidelsofMakkah)!ByGod!Ihaveattendedthecourtsofthekings(royalcourts).Ihavealsobeento(thecourts)ofCaesar,KhosrauandNajāshī,butIswearbyAllahthatIhavenevercomeacrossakingwhoisreveredasmuchbyhisCompanionsasMuhammad(PeacBeUpHimandHis
Household)*.ByAllah,wheneverhethrowsouthisspittle,itlandsonthepalmofsomeCompanionortheotherwhorubsitonhisfaceorbody.WhenhecommandshisCompanions,theyrushtocomplywithit,andwhenheperformsablution,theyevenquarrelwithoneanothertoobtaintheleftoverwater,andwhenheisspeaking,theCompanionslowertheirvoicesinhispresenceand,outofreverence,theydonotlookathimstraight.Andsurelyhehasmadeagoodoffer,soyoushouldacceptit.[35]*
2.‘Ā’ishahrelatesthattheHolyProphet(PeacBeUpHimandHisHousehold)usedtomentioninthecontextofpatients:
InthenameofAllah,withthehelpofthesoilofourlandandthesalivafromthemouthofsomeofus,ourpatientshallrecoverbythewillofourGod.[36]
IbnHajar‘Asqalānī’scommentsonthetraditionareasfollows:
“TheProphet’swords“fromthesalivaofsomeofus”provethatheusedtoapplyhissalivawhileusingaprotectiveinvocation(ruqyah)oversomething.Nawawīsays:‘thetraditionmeansthattheHolyProphet(PeacBeUpHimandHisHousehold)*puthissalivaonhisforefingerandrubbeditontothesoil,thenhefrozeitandappliedittothepatientorthewoundandwhileapplyingit,herecitedthewordsofthetradition.’Qurtubīsays:‘thistraditionprovesthatitisvalidtotreatanydiseasebyusingaprotectiveinvocationoverit,anditalsomakesitclearthatitwasacommonandpopularpracticeamongthem.’HeisalsooftheopinionthattheProphet’splacingofhisforefingeronthesoilandsprinklingitwithearthjustifiesitsrelevancewhileblowingprotectiveinvocationthroughit…And,surely,itdescribesthemodeofreceivingblessingsthroughtheattributesoftheLordandtherelicsoftheProphet(PeacBeUpHimandHis**Household).Thenblowingbreathladenwithprotectiveinvocationintosomethingandadivinelyinspiredsenseofpurposeanddeterminationhaveamazingimplicationswhichsimplystunhumanreason.[37]*
Therearecountlessexamplesfoundintheauthenticbooksontraditionthatwhenachildwasborn,theCompanionsbroughthimtotheProphet(PeacBeUpHimandHisHousehold)tonamehimandtoadministerhimthefirstfoodafterhisbirth.Heputhissalivaintothemouthofthenewbornandthusthefirstthingthechild’sbellyreceivedwastheProphet’ssaliva.
3.Asmā’bintAbūBakrsays:
I(whileinMakkah)waspregnantwith‘AbdullāhbinZubayr(thatis,hewasinmybelly).TheperiodofpregnancywasnearcompletionthatIsetoutforMedina.IgotdownatQubā’andgavebirthtomyson(‘AbdullāhbinZubayr)atQubā’.ThenItookhimovertotheHolyProphet(PeacBeUpHimandHisHousehold)*andplacedhiminhislap.Hesentforadateandchewedit.Thenheputhissalivaintothechild’smouth,andthefirstthingthatenteredhisstomachwastheProphet’ssaliva.Thenheappliedthedatetohispalate,prayedforhimandofferedhiscongratulations.[38]*
4.Anasnarrates:
When‘Abdullāh,thesonofAbūTalhahal-Ansārī,wasborn,IbroughthimtotheHolyProphet(PeacBeUpHimandHisHousehold)*.Atthattime,hewaswearingashawlandrubbingoilontoacamel.Hesaid:haveyougotanydates?Ireplied,yes.ThenIgavehimafewdates,hemunchedthemwithhisteethandthenheputitintothechild’smouthbyopeningit.Thechildstartedsuckingit.Hesaid:theMuslimsofMedinalovethedatesandthenhenamedthechildas‘Abdullāh.[39]*
12.BlessingthroughtheHolyProphet’sperspiration
1.ItisnarratedbyThumāmahthroughAnas:
ThatUmmSulaymusedtospreadaleathermattressfortheHolyProphet(PeacBeUpHimandHisHousehold)*whereheenjoyedhismiddaynap.AnasrelatesthatwhentheHolyProphet(PeacBeUpHimandHisHousehold)wokeup,Icollectedhisperspirationandhishair,puttheseintoabottleandblendedthemwithperfume.ThumāmahrelatesthatwhenAnaswasonthebrinkofdyinghewilledthatthescentbeappliedtohiscoffin.Herelatesthatthescentwasappliedtohiscoffin.[40]*
2.Thereisanothertraditiononsimilarlines:
AnasbinMālikrelatesthattheHolyProphet(PeacBeUpHimandHisHousehold)*visitedusandhadhismiddaysleep.Whenhebrokeintoperspiration,mymothercameupwithabottle.Shewipedhissweatandputitintothebottle.WhentheProphet(PeacBeUpHimandHisHousehold)wokeup,hesaidtoher:UmmSulaym!Whatareyoudoing?Shereplied:thisisyourperspirationwhichwewillmixwithourperfumeandthisisthebestperfume.[41]*
13.BlessingthroughtheHolyProphet’shandwash
ItisnarratedbyAbūMūsā:
IwaswiththeHolyProphet(PeacBeUpHimandHisHousehold)*whenhevisitedJi‘rānah,aplacebetweenMakkahandMedina.Bilālalsoaccompaniedhim.Abedouincalledonhimandsaidtohim:OMuhammad!*
Youhaven’tkeptyourpromise.Hesaidtohim:cheerup!Hesaid:youhaverepeated“cheerup!”anumberoftimes.HeturnedinastateofragetoAbūMūsāandBilālandsaid(tothem):thispersonhasrejectedmygladtidings,butyoushouldacceptit.Bothofthemsaid:OMessengerofAllah,wehaveaccepted(thegladtidings).Thenhesentforagobletfullofwater,washedbothofhishandsandfaceinit,rinsedhismouthinitandthensaidtothem:drinkitandpouritoveryourfaceandchestandcheerup.Bothofthemtookoverthegobletfromhimanddidashehadaskedthemtodo.UmmSalamahcalledthemfrombehindthecurtain.Leavesomeofitintheutensilforyourmother.Sotheyleftsomewaterforhertoo.[42]
14.BlessingthroughtheHolyProphet’snail
Muhammadbin‘AbdullāhbinZaydhasreporteditfromhisfather:
TheHolyProphet(PeacBeUpHimandHisHousehold)*hadhishaircutinapieceofclothandgaveittohim,outofwhichhedistributedsomeamongthepeople,thenhehadhisnailsclippedandgavethemtohim.[43]*
Thistraditionhasasoundchainoftransmissionanditsnarratorsaremenofcredibility.
15.BlessingthroughtheHolyProphet’sstaff
1.‘AbdullāhbinAnīshasreporteditfromhisfather:
WhenIcalledontheProphet(PeacBeUpHimandHisHousehold)*,hesaidtomeashesawme:“Thesuccessfulface(thesuccessfulman).”Hesays:Isaidtohim:OMessengerofAllah,Ihavekilledhim(KhālidbinSufyān).Hesaid:Youhavespokenoutthetruth.ThentheMessenger(PeacBeUpHimandHisHousehold)stoodupbesidemeandwenttohishouseandblessedmewithhisstaffandsaid:O‘AbdullāhbinAnīs!Keepitwithyou.WhenIcameoutcarryingthestaff,thepeopleaskedme:whatisthis(staff)?Hereplied:thishasbeengiventomebytheMessengerofAllah(PeacBeUpHimandHisHousehold)andhehascommandedmetokeepit.Thepeoplesaid:won’tyoureturnittotheMessenger(PeacBeUpHimandHisHousehold)?AsktheProphet(PeacBeUpHimandHisHousehold)aboutit.‘AbdullāhbinAnīssaysthatIcalledontheHolyProphet(PeacBeUpHimandHisHousehold)andaskedhim:OMessengerofAllah!whyhaveyougiventhisstafftome?Hereplied:ontheDayofJudgementthiswillserveasamarkofrecognitionbetweenuswhenfewpeoplewillcooperatewithothers.‘AbdullāhbinAnīstiedthestafftohisswordandalwayskeptitwithhimselfuntilhepassedaway.Hehadwilledaboutthestaffthatitshouldbeplacedinhiscoffin,soweburiedthemtogether.[44]*
2.AnasbinMālikhasreported:
ThathehadashortstickgiventohimbytheHolyProphet(PeacBeUpHimandHisHousehold)*.Whenhedied,it(thestick)wasburiedwithhim,betweenhisshirtandthesideofhisbody.[45]*
3.Qādī‘Iyādrelatesinas-Shifā(2:621):
Jahjāhāal-GhifārīsnatchedtheProphet’sstafffrom‘Uthmān’shand,placeditonhiskneeandmadeasacrilegiousefforttobreakit.Butpeoplestalledhiminhistracksbyprotesting,but(hewaspunishedbytheunknownforthisact),aboilbrokeoutonhiskneewhichturnedintoarunningsore.Asaresult,hislegwasamputatedandhediedthesameyear.
16.BlessingthroughtheProphet’spulpit
Sittingonthepulpit,theHolyProphet(PeacBeUpHimandHisHousehold)taughtreligiontohisCompanions.TheloversoftheProphet(PeacBeUpHimandHisHousehold)wereextremelyfondofthispulpitandpreserveditlikehisotherrelicstodrawblessingsfromit.Qādī‘Iyādrelates:
Ibn‘UmarwasoftenseentouchingwithhishandthepartofthepulpitwheretheProphet(PeacBeUpHimandHisHousehold)*usedtositandthenrubbinghishandalloverhisbody.[46]*
17.BlessingthroughthegoldgivenbytheProphet(SAW)
ItwastheusualpracticeoftheCompanionsthattheyheldeveryobject
associatedwiththeProphet(PeacBeUpHimandHisHousehold)evendearerthantheirownlifeandwenttoextraordinarylengthsnottoletitwasteandtopreserveitinitsuntarnishedsplendour.TheysavedthedinarsgiventothembytheProphet(PeacBeUpHimandHisHousehold)andavoidedspendingthemeveninthefaceofthemostpressingtemptation.
Jābirbin‘Abdullāhhasrelated:
OnceIwastravellingwiththeHolyProphet(PeacBeUpHimandHisHousehold)*.SinceIwasridingasluggishcamel,Ilaggedbehindeveryone.WhentheProphet(PeacBeUpHimandHisHousehold)passedbyme,heasked:whoareyou?Isaid:Jābirbin‘Abdullāh.Heaskedme:what’sthematter?Ireplied:Iamridingasluggishcamel.HeaskedmeforastickandIbroughtthesticktohim.Heappliedittothecamelandreprimandedit.Thenthesamecamelranaheadofallothers.HewantedtobuymycamelbutIsaid:OMessengerofAllah!Thisisalreadyyoursandyoucanhaveitwithoutpayment.ButtheHolyProphet(PeacBeUpHimandHisHousehold)insistedonbuyingitandsaid:Ihaveboughtitfromyouforfourdinars,andpermittedmetorideittoMedina.WhenwereachedMedina,hesaid:*
OBilāl!Pay(Jābir)hisprice,andaddsomemoretoit.
Bilālpaidhimfourdinars,addingacaratofgoldtotheprice.
Jābirbin‘Abdullāhrelates:
The(caratof)goldgivenbythebelovedMessengerofAllah(PeacBeUpHimandHisHousehold)*neverpartedus.(Thenarratorsays):andthatcarat(ofgoldgiftedbytheHolyProphet)alwaysremainedinJābirbin‘Abdullāh’spurse,andneverleftit.[47]*
18.BlessingsthroughtheProphet’shandsandfeet
1.AnasbinMālikrelates:
Aftermorningprayers,theservantsofMedinabroughttheirutensilsfullofwatertotheMessengerofAllah(PeacBeUpHimandHisHousehold)*.Hedippedhisfingerintoeveryutensil.Oftenithappenedinthemorningsandhedippedhishandinit.[48]*
2.‘Abdullāhbin‘UmarnarratesthathewasinoneoftheregimentsoftheMessengerofAllah(PeacBeUpHimandHisHousehold).People,fightingthenon-believers,fledfromthebattlefieldandIwasoneofthem.Later,werepentedandwedecidedtoreturntoMedinaandweredeterminedtotakepartinthenextholywar.There,weexpressedadesiretomeettheMessengerofAllah(PeacBeUpHimandHisHousehold).WewouldstayinMedinaifourrepentanceweregranted,otherwisewewouldmoveontosomeotherplace.ThenwecalledontheProphet(PeacBeUpHimandHisHousehold)andsaidtohim:OMessengerofAllah!Wearethefugitives.Heturnedtousandsaid:
No,youaregoingtojointhefightingagain.‘Abdullāhbin‘Umarrelatesthat(onhearingthiswewereverypleased,)wecameclosertohimandkissedhishand.Hesaid:IamtheplaceofrefugefortheMuslims,(thatis,Iamtheirasylumandplaceofretreat.Wherewilltheygoexceptcomingtome,whethertheyareinerrorornot)?[49]
3.UmmAbānbintWazi‘binZāri‘hasreportedfromhergrandfatherZāri‘
whowasamemberofthe‘Abd-ul-Qaysdelegation.Hesaid:
WhenwewenttoMedina,wehurriedoutofourvehiclesandstartedkissingthehandsandfeetofthebelovedProphet(PeacBeUpHimandHisHousehold)*.[50]*
4.BukhārīhasaddedthefollowingwordstothetraditionnarratedbyUmmAbān.Accordingtohim,hergrandfathersaid:
Whenwearrived(inMedina),weweretold:overthereistheMessengerofAllah(PeacBeUpHimandHisHousehold)*.Sowegraspedhishandsandfeetandkissedthem.[51]*
5.Safwānbin‘Assālhasnarrated:
AJewishdelegationkissedthehandsandthefeetoftheHolyProphet(PeacBeUpHimandHisHousehold)*.[52]*
Summary
Allthetraditionsdiscussedintheprecedingpagesaresoundastheyhavebeentakenoverfromthecertifiedandauthenticbooksoftraditions.Theyfurnishampleandirrefutableevidencethattherelicsoftheprophetsandthesaintsareaneffectivesourceofdivineblessings.TheCompanions,whopreservedthem
meticulously,didnotusethemasdisplaycounters;onthecontrary,theyprayedtoGodthroughtheirmediationforavertingcalamities.Besides,theyalsoprovethattheCompanionsdrewblessingsfromthemandachievedhigherobjectives.
References
[1].Qur ’ān(al-Baqarah)2:248.
[2].Qur ’ān(Yūsuf)12:93-6.
[3].Bukhārītransmitteditinhisas-Sahīh,b.ofjanā’iz(funerals)ch.94(1:469#1328),b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.8(3:1355#3497).
[4].IbnMājahnarrateditwithasoundchainoftransmissioninhisSunan,b.ofashribah(drinks)ch.21(2:1132#3423);Tirmidhīgradedithasan(fair)sahīh(sound)gharīb(rareorunfamiliar)inhisal-Jāmi‘-us-sahīh,b.ofashribah,ch.18(4:306#1892),andinash-Shamā’il-ul-Muhammadiyyah(p.178#203),AhmadbinHambal,Musnad(6:434);Humaydī,Musnad(1:172#354);IbnHibbān,as-Sahīh(12:138-9#5318);Tabarānī,al-Mu‘jam-ul-kabīr(25:15#8);andBaghawīinSharh-us-sunnah(11:379#3042).
[5].RelatedbyAhmadbinHambalinhisMusnad(3:119;6:431);Tirmidhī,ash-Shamā’il-ul-Muhammadiyyah(p.179#205);AbūDāwūdTayālisī,Musnad(p.229#1650);andbyTabarānīinal-Mu‘jam-ul-kabīr(25:127#307)andinal-Mu‘jam-ul-awsat(1:379#658).
[6].RelatedbyMusliminhisas-Sahīh,b.oflibāswaz-zīnah(dressandembellishment)ch.2(3:1641#2069);AbūDāwūd,Sunan,b.oflibās(dress)4:49(#4054);IbnMājah,Sunan,b.oflibās,ch.18(2:1188-9#3594);AhmadbinHambal,Musnad(6:347-8);IbnSa‘d,at-Tabaqāt-ul-kubrā(1:454).
[7].Nawawī,SharhSahīhMuslim(14:44).
[8].RelatedbyBukhārīinhisas-Sahīh,b.oflibās(dress)ch.48(5:2204#5535);Muslim,as-Sahīh,b.oflibāswaz-zīnah(dressandembellishment)ch.12(3:1656#2091);andAbūDāwūdinSunan,b.ofkhātim(ring)4:88(#4215).
[9].RelatedbyBukhārīinhisas-Sahīh,b.ofkhumus(fifthpart)ch.5(3:1131#2941).
[10].Bukhārītransmitteditinhisas-Sahīh,b.ofkhumus(fifthpart)ch.5(3:1131#2940),b.oflibās(dress)ch.40(5:2200#5519-20);Tirmidhīinash-Shamā’il-ul-Muhammadiyyah(p.83#73).
[11].RelatedbyBukhārīinhisas-Sahīhb.oflibās(dress)ch.36(5:2199#5513);andTirmidhīinash-Shamā’il-ul-Muhammadiyyah(p.84#74).
[12].Qastallānī,al-Mawāhib-ul-laduniyyah(2:466-7).
[13].Qastallānī,al-Mawāhib-ul-laduniyyah(2:470);Nabhānī,al-Anwār-ul-Muhammadiyyah(p.258).
[14].Kandhalwī,Shamā’ilTirmidhīwithUrducommentaryKhasā’ilnabawī(p.77).
[15].Bukhārīnarrateditinhisas-Sahīh,b.ofashribah(drinks)ch.29(5:2134).
[16].Muslim,as-Sahīh,b.ofashribah(drinks)ch.9(3:1591#2007);Bukhārī,as-Sahīh,b.ofashribah,ch.29(5:2134#5314).
[17].AhmadbinHambal,Musnad(3:187);IbnKathīr,al-Bidāyahwan-nihāyah(4:370).
[18].Bukhārīnarrateditinhisas-Sahīh,b.ofkhumus(fifthpart)ch.5(3:1132#2942);andIbnKathīrinal-Bidāyahwan-nihāyah(4:369).
[19].Muslimtransmitteditinhisas-Sahīh,b.ofhajj,ch.56(2:948#1305);AbūDāwūd,Sunan,b.ofmanāsik(ritualsofhajj)(2:203#1981);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofhajj,ch.73(3:255#912)andgradedithasan(fair)sahīh(sound);AhmadbinHambal,Musnad(3:111,208,214);Humaydī,Musnad(2:512#1220);IbnKhuzaymah,as-Sahīh(4:299#2928);Bayhaqī,as-Sunan-ul-kubrā(5:134);andBaghawīinSharh-us-sunnah(7:206#1962).
[20].Bukhārītransmitteditinhisas-Sahīhb.ofwudū’(ablution)ch.32(1:75#169).
[21].Muslimnarrateditinhisas-Sahīh,b.offadā’il(virtues)ch.19(4:1812#2324);AhmadbinHambal,Musnad(3:133,137);IbnSa‘d,at-Tabaqāt-ul-kubrā(1:431);Bayhaqī,as-Sunan-ul-kubrā(7:68);andIbnKathīrinal-Bidāyahwan-nihāyah(4:140).
[22].RelatedbyBukhārīinhisas-Sahīh,b.ofwudū’(ablution)ch.32(1:75#168).
[23].IbnHajar‘Asqalānī,Fath-ul-bārī(1:274).
[24].IbnHajar‘Asqalānī,al-Isābahfītamyīz-is-sahābah(1:71).
[25].Bukhārī,as-Sahīh,b.oflibās(dress)ch.64(5:2210#5557);IbnKathīr,al-Bidāyahwan-nihāyah(4:390).
[26].Badr-ud-Dīn‘Aynī,‘Umdat-ul-qārī(22:49).
[27].Tabarānīnarrateditinal-Mu‘jam-ul-kabīr(24:351-2#871)andal-Mu‘jam-ul-awsat(1:152-3#191);Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(4:382);AbūNu‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(3:121);Ibn-ul-Jawzī,al-‘Ilal-ul-mutanāhiyyah(1:268-9#433),Sifat-us-safwah(2:38);Ibn-ul-Athīr,Asad-ul-ghābah(7:213);Samhūdī,Wafā’-ul-wafā(3:897-8);andIbnHajar‘Asqalānīinal-Isābahfītamyīz-is-sahābah(4:380).
[28].Bukhārīnarrateditinhisas-Sahīh,b.ofjanā’iz(funerals)ch.8,17(1:422-3,425#1195,1204);Muslim,as-Sahīh,b.ofjanā’iz,ch.12(2:648#939);AbūDāwūd,Sunan,b.ofjanā’iz,(3:200#3157);Nasā’ī,Sunan,b.ofjanā’iz(4:28-33);Tirmidhī,al-Jāmi‘-us-sahīh,b.ofjanā’iz,ch.15(3:315#990);IbnMājah,Sunan,b.ofjanā’iz,ch.8(1:468-9#1458);MālikbinAnas,al-Muwattā,b.ofjanā’iz,ch.1(1:222#2);AhmadbinHambal,Musnad(5:84,6:407);Humaydī,Musnad(1:175-6#360);IbnHibbān,as-Sahīh(7:302,304#3032-3);Tabarānī,al-Mu‘jam-ul-kabīr(25:45-50#86,88-95,97-99).
[29].Bukhārīnarrateditinhisas-Sahīh,b.ofadab(goodmanners)ch.39(5:2245#5689),b.ofjanā’iz(funeralprayers)ch.28(1:429#1218),b.ofbuyū‘(sales)ch.31(2:737#1987),b.oflibās(dress)ch.17(5:2189#5473);IbnMājah,Sunan,b.oflibās,ch.1(2:1177#3555);AhmadbinHambal,Musnad(5:333-4);
andIbnSa‘dinat-Tabaqāt-ul-kubrā(1:454).
[30].Bukhārītransmittedinhisas-Sahīh,b.ofjanā’iz(funeralprayers)ch.22,76(1:427#1211);andAhmadbinHambalinhisMusnad(3:371).
[31].Bukhārīrelateditinas-Sahīh,b.oflibās(dress)ch.7(5:2184#5459),b.ofjanā’iz(funeralprayers)ch.22(1:427#1210);Muslim,as-Sahīh,b.ofsifāt-ul-munāfiqīnwaahkāmuhum(pertainingtothecharacteristicsofthehypocritesandthecommandconcerningthem)4:2140(#2773);Nasā’ī,Sunan,b.ofjanā’iz(4:37-8);AhmadbinHambal,Musnad(3:381);Bayhaqī,as-Sunan-ul-kubrā(3:402);andWāqidīinKitāb-ul-maghāzī(2:1057).
[32].Bukhārīnarrateditinhisas-Sahīh,b.oflibās(dress)ch.7(5:2184#5460),b.ofjanā’iz(funerals)ch.22(1:427#1210),b.oftafsīr(interpretationoftheQur ’ān)ch.160,1614:1715,1716(#4393,4395);Muslim,as-Sahīh,b.ofsifāt-ul-munāfiqīnwaahkāmuhum(thesignsofhypocritesandtheircommands)4:2141(#2774);Nasā’ī,Sunan,b.ofjanā’iz(funerals)4:36,andTafsir(1:551-2#244);Tirmidhī,al-Jāmi‘-us-sahīh,b.oftafsīr,ch.10(5:279-80#3098);AhmadbinHambal,Musnad(2:18);IbnHibbān,as-Sahīh(7:447#3175);Ibn‘Abd-ul-Barr,as-Istī‘ābfīma‘rifat-il-ashāb(2:336);Bayhaqī,as-Sunan-ul-kubrā(3:402;8:199),andDalā’il-un-nubuwwah(5:287);IbnKathīr,al-Bidāyahwan-nihāyah(3:635);andIbnHajar‘Asqalānīinal-Isābahfītamyīz-is-sahābah(2:336).
[33].Ibn-ul-Athīr,Asad-ul-ghābah(3:262);IbnHajar‘Asqalānī,al-Isābahfītamyīz-is-sahābah(2:318).
[34].Ibn‘Abd-ul-Barrnarrateditinal-Istī‘ābfīma‘rifat-il-ashāb(2:279);Ibn-ul-Athīr,Asad-ul-ghābah(3:207);andIbnHajar‘Asqalānīinal-Isābahfītamyīz-is-sahābah(2:292).
[35].Bukhārīnarrateditinhisas-Sahīh,b.ofshurūt(conditions)ch.15(2:976#2581);andBayhaqīinDalā’il-un-nubuwwah(4:104).
[36].Bukhārītransmitteditinhisas-Sahīh,b.oftibb(medicine)ch.37(5:2168#5413);Muslim,as-Sahīh,b.ofsalām(peace)ch.21(4:1724#2194);AhmadbinHambal,Musnad(6:93);Hākim,al-Mustadrak(4:412);andBaghawīinSharh-us-sunnah(5:224-5#1414).
[37].IbnHajar‘Asqalānī,Fath-ul-bārī(10:208).
[38].Bukhārīnarrateditinhisas-Sahīh,b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.74(3:1422-3#3697),b.of‘aqīqah,ch.1(5:2081#5152);Muslim,as-Sahīh,b.ofādāb(goodmanners)ch.5(3:1691#2146);andAhmadbinHambalinMusnad(6:93,347).
[39].Muslimnarrateditinhisas-Sahīh,b.ofādāb(goodmanners)ch.5(3:1689#2144);andAhmadbinHambalinMusnad(3:175,196,212).
[40].RelatedbyBukhārīinhisas-Sahīh,b.ofisti’dhān(askingpermission)ch.41(5:2316#5925).
[41].Muslim,as-Sahīh,b.offadā’il(merits)ch.22(4:1815#2331);AhmadbinHambal,Musnad(3:136).
[42].Muslim,as-Sahīh,b.offadā’il-us-sahābah,(virtuesoftheCompanions)ch.38(4:1943#2497).
[43].RelatedbyAhmadbinHambalinMusnad(4:42).
[44].Ahmadbinhambal,Musnad(3:496);IbnSa‘d,at-Tabaqāt-ul-kubrā(2:50-1).
[45].RelatedbyIbnKathīrinal-Bidāyahwan-nihāyah(4:368).
[46].Qādī‘Iyād,ash-Shifā(2:620).
[47].Bukhārī,as-Sahīh,b.ofwakālah(representation)ch.8(2:811#2185);Muslim,as-Sahīh,b.ofmusāqāt(watering)ch.21(3;1222-3#715);AhmadbinHambal,Musnad(3:299,314).
[48].RelatedbyMusliminhisas-Sahīh,b.offadā’il(virtues)ch.19(4:1812#2324).
[49].AbūDāwūdnarrateditinhisSunan,b.ofjihad(3:46#2647),b.ofadab(goodmanners)(4:356#5223);Tirmidhī,al-Jāmi‘-us-sahīh,b.ofjihad,ch.36(4:215#1716);IbnMājah,Sunan,b.ofadab,ch.16(2:1221#3704);Bukhārī,al-Adab-ul-mufrad(p.338#972);AhmadbinHambal,Musnad(2:70,100);IbnSa‘d,at-Tabaqāt-ul-kubrā(4:145);IbnAbūShaybah,al-Musannaf(8:561-2#5256-7);Sa‘īdbinMansūr,Sunan(2:209-10#2539);Bayhaqī,as-Sunan-ul-kubrā(9:76-7),Shu‘ab-ul-īmān(4:50-1#4311);andBaghawīinSharh-us-
sunnah(11:68-9#2708).
[50].AbūDāwūd,Sunan,b.ofadab(goodmanners)4:357(#5225);Bayhaqī,as-Sunan-ul-kubrā(7:102).
[51].RelatedbyBukhārīinhisal-Adab-ul-mufrad(p.339#975).
[52].IbnMājahnarrateditinhisSunan,b.ofadab(goodmanners)ch.16(2:1221#3705);Tirmidhīinal-Jāmi‘-us-sahīh,b.ofisti’dhān(askingforpermission)ch.33(5:77#2733)andgradedithasan(fair)sahīh(sound);AhmadbinHambal,Musnad(4:239);IbnAbūShaybah,al-Musannaf(8:562#6258);AbūDāwūdTayālisī,Musnad(p.160#1164);Hākiminal-Mustadrak(1:9)labelleditassahīhwhileDhahabīendorsedhim.Tabarānī,al-Mu‘jam-ul-kabīr(8:69-70#7396);AbūNu‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(5:97-8);Bayhaqī,Dalā’il-un-nubuwwah(6:268).
CHAPTERSIX:IntermediationthroughPersonsotherthanProphets
Somepeople,inspiteoftheirawarenessoftheinjunctionsofQur ’ānandSunnahandthepracticeoftheCompanions,believethatitispossibletoseekmeansintheearthlyworldandtherefore,itisvalidtoseekmeansandextendhelp,butafterdeaththecreaturehasnocontroloverhisbody,sohowcanheberelieduponasintermediary?Sinceitisbeyondhiscontroltoserveasmeansandhelpothers,soitisaformofdisbelief.
Thispig-headednessneedsatwofoldelaboration.Firstofall,itisanestablishedfactthatthecreature,whetherheisaliveorrestinginhisgrave,hasabsolutelynocontroloverhisbodyinbothcases.ThesepowersareonlyconferredonhimbyAllah,whichweexerciseduringourworldlyexistencetohandleavarietyofmatters.It,infact,isAllah’sblessingonthecreatureand,ifAllahdecidestowithdrawitfromhimduringhisearthlylife,hewillbedeprivedevenofthecapacitytopullastraw.So,justasinthisworldofcause-and-effect,Allahhasabsolutecontroloverallthepowersofthecreature,andyetitisnotakindofdisbelieftorelyonhismeansandseekhelpfromhim,similarlyAllahdoesnotcondemnitasdisbeliefifsomeoneseekshelpfromanothercreatureafterdeathorreliesonhismediation.Justasinlifeitisdisbelieftoregardthecreatureastherealhelperbuthecanbedependeduponasmeansandhishelpcanbederivativelyinvoked,similarlyitisquitevalidtoregardthesaints,asderivativehelpersafterdeathandtotrustasmeansandbeseechthemforhelp.Disbeliefwhetheritisassociatedwithalivingpersonoradeadpersonremainsdisbelief.Buttoseekhelpfromsomeoneinhisderivativecapacitywhetherheisdeadoraliveisquitevalidanddoesnotamounttodisbelief.Islamdoesnotbelieveindoublestandardsthatanactisaformofbeliefifyouperformitinamosqueanditturnsintodisbeliefifyouperformitinatemple.Islamicinjunctionsandtheconsequencesthatfollowfromthemdisplayaconsistentpattern.Thus,ifwetreatamedicalexpertasthetruehelperandseekhisassistance,itwillbeconsideredaformofdisbelief.On
theotherhand,ifweregardAllahasthetruehelperandseekthehelpofavirtuouspersonasaformoftreatment,itisquitevalidandisinnowayinconsistentwithIslamicShariah.
Therealpurposeofaman’slifeistobeincludedamongthefavouritesofGodandtoacquireasmuchknowledgeofthedivinespringsofPowerasisconsistentwithhumanlimitations.Therefore,torealizethispurpose,humanbeingsrelyonthesaintsandthevirtuouspeoplebecausetheynotonlythemselveshavecultivateddivineconsciousnessbutalsodevelopitinthosewhoarecloselyassociatedwiththem.ThisisthereasonwefindIbrāhīm( هیلع
مالسلا )prayingtoGodtoincludehimamongHisfavouritessothathecouldpersuadehisfollowerstopursueasimilargoal:
OmyLord!MakemeperfectinknowledgeandconductandincludemeamongthosewhomYouhaverewardedwithYournearness.[1]
Here,thewordhukmanmeanstheacmeofhumancapacityforknowledgeandconduct.QādīThanā’ullāhPānīPatīsays:
Thatis,tobringknowledgeandconducttosuchaclimacticpointthatonedevelopsthecompleteabilitytorepresentthesublimeofficeofdivinityandtoprovideunflawedguidanceandpoliticalleadershiptohumanity.[2]
ImamRāzīwrites:
“Whenacquisitionofknowledgeasthemeaningofhukmanhasbeenestablished,itisequallyestablishedatthesametimethathe(theProphetIbrāhīm)prayedtoAllahforthekindofknowledgethatguaranteedhistotal
absorptioninthedivinequalitiesandattributes,aknowledgewhosepurityservesasaself-adjustingfiltertodriveoutallimpurities.”Hefurthercomments:
AndthisknowledgeprovesthatthedivineknowledgeorconsciousnessdevelopsintheheartofacreaturebyAllah’swillandIbrāhīm’ssupplication–andincludemeamongthosewhomYouhaverewardedwithYournearness–isapointertothefactthatforacreaturetobesaintlyorvirtuousisexclusivelytheoutcomeofAllah’swill.[3]
Therefore,theacquisitionofdivineknowledgeismadepossibleonlybymeansofthevirtuousandpiouspeople.Tobeassociatedwiththemandtoacquiredivineknowledgethroughtheirmediationhasbeenthepracticeoftheprophets.AndanycreaturewhodesiresthefavourofAllahthroughthemeansofthepiousandthesaintlypeople,neverfeelsfrustratedandhisprayerisinvariablygranted,andheisincludedamongthevirtuouspeople.ThenheattainsdivineconsciousnessasisdeclaredbyAllah:
Andsurely(even)intheHereafter,theywillbeintheranksoftherighteous.[4]
Thereisirrefutableevidenceofrelianceontheserighteouspeopleforthefulfilmentoftheirneedsandthereliefoftheirpainsandtroubles.Initssupport,theQur ’ānicverseinwhichAllahiscommandingthebelieverstoassociatethemselveswiththerighteous,isquitesufficientandconclusive.Allahsays:
Obelievers!FearAllah,andremainin(thecompany)ofthetruthful.[5]
Inthisverse,Allah,ontheonehand,isinstructingthebelieversintheuniquenessandimmutabilityofHisPower;ontheotherhand,Heisenjoininguponthemtoadoptthecompanyofthetruthfulinordertoelevatethemselvestoapositionwhichthetruthfulhavealreadyattained.Atanotherplace,Allahsays:
Andfollowthepathofthe(person)whoturnedtowardsUs.[6]
Similarly,theprophetYūsuf’sprayerisalsorecordedintheholyQur ’ān:
TakemysoulatdeathasaMuslimandunitemewiththerighteous.[7]
TheholyProphet(PeacBeUpHimandHisHousehold)*himselfprayedtoAllahusingsimilarwords.[8]*
Somepeoplemightobjecttotheauthenticityofthetradition,pickingoutflawsinitschainoftransmissionorcomingoutwithsomeotherfrivolousremarks,butnobelievercandenythecredibilityoftheprayerbyYūsuf( مالسلا هیلع )asitisrecordedintheholyQur ’ānwhichisnothingbutabsolutetruth.Thusitisestablishedthatithasbeenthepracticeoftheprophetstomediatetheirsupplicationsthroughthevirtuousandtherighteous.The
recordingoftheseformsofsupplicationintheQur ’ānismostprobablyintendedtopersuadethebelieverstofollowthepracticeoftheprophets.
Ibn-ul-FirāsīnarratesthatFīrāsīsaidtotheProphet(PeacBeUpHimandHis
Household):OMessengerofAllah!ShallIbegyouforsomething?Hereplied:
No,andifyoucan’thelpbegging,thenyoushouldbeseechthepiousandtherighteous(forhelp).[9]
Somepeoplebelievethatthesupplicationofthepiousandthevirtuousisgrantedduringtheirlifetime,butafterdeaththeycannothelpanyone,astheythemselvesarehelpless.Theybelievethattherighteousareasourceofhelpbutonlyduringtheirearthlyexistence,anditisdisbelieftorelyonthemforhelpaftertheirdeath.
Thesupportersofthisviewarevictimsofagravemisunderstandingbecausetherealityisjustthereverse.ItistrueasthegreenofthegrassandtheblueoftheskythatAllahistheonlysourceofblessingandnocreaturecanarrogatethisexclusivelydivineprerogativetohimself.Ifhedoesso,heiscommittingunabasheddisbelief.Therefore,tothinkthattheprayerismediatedthroughoneofHisfavouritesinhislifeandHeturnsacoldshouldertohisprayerwhenheisdeadsmacksofaself-contradiction,asittendstoidentifythesaintwithAllahasthesourceofhelp.ThefactisthatGodAlonehasthepowertofulfiltheneedsofthecreaturesthroughthemediationofthesaintswhethertheyaredeadoralive.
Thosewhoobjecttomakingsaintsandthepiousasmeansofhelpandassistanceafterdeathareobviouslyinthewronggroove.Theyareonlyfumblinginthedarkandsmashingtheirclutteredheadsagainsttheslipperywallsofanunlightedtunnelwhichleadsintoanevendarkerdungeon.TheirobjectionsaregroundedinthemisconceptionthatrelianceonthesaintsandthepiousfortheacquisitionofAllah’sblessingiscontingentontheirmanifestlifewhileAllah’sdispensingofHisblessingstoHiscreaturesthroughthesaintsandthepiousisabsolutelyunrelatedtothefactoftheirbeingdeadandalive.ThetraditionsandthequotesoftheCompanionsthatfollowarepurportedto
eliminatethedoubtsraisedbytheseobjectors.AwidespectrumofevidenceismarshalledtoprovethefactthatitisnotonlyvalidtorelyonthesaintsandthepiousforhelpaftertheirdeathbutithasalsobeenthepracticeoftheprophetsandAllah’sfavourites.Thesearethepeoplewhocantrulyguideusandleadustooursalvation.IbnTaymiyyahsumsupthecontroversyattheendofhisbookal-‘Aqīdat-ul-wāsitiyyah:
Ahl-us-Sunnahwaal-Jamā‘aharealignedto(clingto)thefaithofIslam,guardingthemselvesgingerlyagainstallformsofdoctoring.Thisincludesthetruthful,themartyrsandthepious(accordingtotheirgrades).Italsoincludesthepeoplewhoarethesourceofguidanceandtheminaretoflight.Thesearethepeoplewhohaveachieveddistinctiononthebasisofaconsistentlyvirtuousmodeofliving.TheSubstitutesandtheImamsofdīnalsobelonginthiscategorywhoralliedtheMuslimsto(thepathof)guidance.Thisisthegroupwhoreceiveddivinepatronagetoremain(truthful)anditwasaboutthisgroupthattheholyProphet(PeacBeUpHimandHisHousehold)*hadsaid:“AgroupofmyCommunity,whohavebeendivinelyguidedtosticktothepathoftruth,willnotceasetoexisttill*
theDayofJudgement,andthosewhoopposethemordegradethemwillneverbeabletodothemanyharm.”[10]
Thesecondpointrevolvesaroundtheobjectionthatthedeadcannotberelieduponasmeansandtheylackthecapacityforhelp.Thisconclusionisalsobasedonperversereasoning.AllahHimselfhasreferredtothepurgatoriallifeofHisfavouritesatvariousplacesintheQur ’ān.Thereisnodifferenceofopinionamongthefollowersofanyideologyorreligionaboutthelifeofthemartyrs.WhatluxuriesmustgracethepurgatoriallifeoftheProphet(PeacBeUpHimandHisHousehold)whosemostlowlyfollowerisguaranteednotonlylifetilltheDayofJudgementifhediesamartyrbutwhoalsoreceivesalltherequisitedivineblessings!Therefore,byregardingtheProphet(PeacBeUpHimandHisHousehold)asaderivativehelper,itisquitevalidtoseekhishelpandassistanceafterhisdeathasitwasvalidduringhisearthlyexistence.
Rather,hispurgatoriallifeisasactiveanddynamicashisotherlifebecausehisfollowersaresendingsalutationsonhiminaspiritofmatchlessdevotionandangelshavebeenappointedtoconveythesemessagesofsincerityanddeepattachmenttotheProphet.ThissymphonyofsoundandvoicewhichhisfollowersplayeverysecondandeveryminuteisalivingproofoftheblessingsAllahhasconferredonhimeveninhispurgatoriallife.
Iftheactsofintercession,beseechingtheProphet’shelpandhismediationwereactsofdisbelief,thentheyshouldbeindiscriminatelypronouncedasformsofdisbeliefeverywhere;theyshouldapplyequallytohisearthlyexistence,purgatoriallifeandhislifeintheHereafter,becausedisbeliefiscondemnedbyAllahineverycolourandhue.Butthefactspointintheoppositedirection:IslamicteachingsunambiguouslyrevealthattheCompanionsreliedontheProphet’smediationatvariousoccasionsintheirlifeandbesoughthimforhelpandtheywillalsoseekhishelpandintercessionevenontheDayofJudgementandtheywillseekhismeans,andasaresultofthisrelianceonhismeansandappealforhelp,theProphet(PeacBeUpHimandHisHousehold)willrewardhisfollowersbyintercedingbeforeAllahfortheirsalvation.Thus,whenitisvalidduringtheearthlylifeandafter-lifeoftheProphet(PeacBeUpHimandHisHousehold)howcanitbedeclaredinvalidandaformofdisbeliefduringhispurgatoriallife?
Proofofpurgatoriallife
TheteachingsofQur ’ānandSunnahprovetherealityoflifeafterdeathorlifeinthegraveasclearlyastheydepicttherealityofresurrectionofthedeadontheDayofJudgement.AllahsaysintheholyQur ’ān:
HowcanyourejectthefaithinAllah?Seeingthatyouwerewithoutlife,(and)
Hegaveyoulife;thenHewillcauseyoutodieandwillagainbringyoutolife.ThenagaintoHimwillyoureturn.[11]
TheQur ’ānicversemakesanexplicitreferencetotwokindsofdeath,twokindsoflifeandfinallythereturnofallmankindtoAllahontheDayofJudgement.Inthelightoftheholyverse,thefirstkindofdeathwasourstateofnon-existencewhenwehadnotsteppedintotheworldofexistence.Thelifethatfollowedthisstateisourlifeonearth.Thendeathwilloverreachusandpeoplewillaccordinglyperformourfuneralritesandbury
us.Thelifethatwillfollowiscalledthepurgatoriallifewhichisgiventomaninthegraveorinhiscapacityasadeadperson.TheangelsinterrogatehimandopenawindowinthegraveleadingeithertoParadiseorHell.Afterthesecondlife,wewillbereturned.Thusthepurgatoriallifespansthearrivaloftheangelsinthegraveforinterrogationandthedivinebreathblownintothedeadbodiesfortheirresurrection.
Thisrelatestothepurgatoriallifeofanordinaryhumanbeingwhetherheisabelieveroranon-believer.Nowletusexamineanotherverseaboutthelifeofthemartyrs:
AndsaynotofthosewhoareslaininthewayofAllahthattheyaredead,(theyarenotdead)buttheyarelivingthoughyouarenotconscious(oftheirlife).[12]
Thesamethemeisexpressedindifferentwords:
AndthosewhoareslaininthewayofAllah,donot(even)thinkofthemas
dead.ButtheyliveinthepresenceoftheirLord,theyfindtheirsustenance(intheblessingsofParadise).[13]
Thefollowersofallreligionsbelieveinthelifeofthemartyrs.However,besidestheQur ’ānicverses,anumberoftraditionsdrawourattentiontothefactthatthereislifeafterdeathevenforthenon-believersandinfidelsandtheyareendowedwiththecapacitytorespondtothewordsoftheliving.Forexample,afterthebattleofBadr,theProphet(PeacBeUpHimandHisHousehold)himselfcalledtheslaininfidelsbytheirnamesandaskedthem:
Surely,wefoundthepromiseofourLordabsolutelytrue.(Oinfidelsandnon-believers!)Didyoualsofindthepromiseofyourlordtrue?
Atthisjuncture‘Umarbinal-KhattābsaidtotheProphet(PeacBeUpHimandHisHousehold):“OProphet!Youareaddressingbodieswhichhavenosoulinthem.”Tomakeitclear,theProphet(PeacBeUpHimandHisHousehold)addressedtheCompanions:
IswearbythePowerWhohasinHiscontrolthelifeofMuhammad!ThewordsIamspeakingtothese(infidelsandnon-believers),theyfarexcelyouintheirpowertolistentothem.[14]
Thisagreed-upontraditionattestsnotonlytothepurgatoriallifeafterdeathoftheinfidelsandnon-believers,butitalsoatteststotheirpoweroflisteningwhichexcelseventhatoftheCompanions.
Similarly,theProphet(PeacBeUpHimandHisHousehold)taughteverypersonpassingbyagraveyardoftheMuslimstoaddresstheresidentsofthe
gravebytheparticle“Yā(O)”andsendsalutationsonthem.ThisisthereasonthatMuslimsteachtheirchildrentosayas-salāmu‘alaykumyāahl-al-qubūr(Oresidentsofgraves,peacebeonyou)whenevertheypassbyagraveyard.
Whenthelifeoftheinfidelsandnon-believers,thelifeoftheordinarybelievers,andthelifeofthemartyrsandthesaintshavebeenconfirmedbytheQur ’ānandtheSunnah,howisitpossibletodenythelifeoftheprophets,particularlythelifeoftheholyProphet(PeacBeUpHimandHisHousehold)?Especially,whenhehimselfhasrepeatedlyandexplicitlydeclared:
Allahhasdeclareditforbiddenfortheearthtoeatthebodiesoftheprophets.Sotheprophetsarelivingandtheyregularlyreceivetheirsustenance.[15]
Thissahīh(sound)traditionconclusivelyprovesthattheabsoluteandincomparablepowerofAllahkeepstheprophetsaliveintheirgraves.AnothertraditionrecordsthattheaffairsoftheUmmahareregularlypresentedtotheProphet(PeacBeUpHimandHisHousehold)whoexpresseshisgratitudetoAllahfortheirgooddeedsandpraysforHisforgivenessfortheirmisdeeds.Thewordsofthetraditionareasfollows:
Yourdeedsarepresentedtome.Iftheyaregood,IexpressmygratitudetoAllah,andifthedeedsarenotgood,thenIpraytoAllahforyourforgiveness.[16]
TheLord,whohasthepowertogivelifeandsustenancetothewholemankindbothinthisworldandtheHereafter,alsohasthepowertokeeptheprophetsaliveinthegravesandgivethemsustenance.TheunnaturalandunscientificGreekphilosophicaldiscussions,whichhavepercolatedintoIslamicliterature,arenomatchtothenaturalandimmutableprinciplesofIslam.TheinjunctionsofIslamclearlyexplaindifferentkindsoflifeandthemodesofaddressing
peopleintheirpurgatoriallifeanddeclarecategoricallythattheprophets,martyrs,saintsandordinaryMuslims,eveninfidelsandnon-believers,arealiveintheirgraves.Asfarasthemartyrsareconcerned,theQur ’ānitselfisawitnessthattheyregularlyreceivetheirsustenance.Therefore,thosewhoacknowledgeintermediationandappealforhelpintheearthlyexistenceasvalidbuttreatitasinvalid,evenasaformofdisbeliefafterdeathshouldrememberthatdeathisthetasteofamoment,whichpassesaway.AccordingtoIqbāl,deathis“amessageofawakeningbehindthesmokescreenofdream.”
Purgatoriallifeisamidwayhousebetweentheearthlylifeandthelifeafterdeath,whichwillbeconferredonpeopleontheDayofJudgement.Justasitisvalidtobeseechthehelpofapersonduringhisearthlylifeandduringhislifeafterdeathandtorelyonhismeans,itisalsoanequallyvalidacttobeseechhishelpandtorelyonhismeansinhispurgatoriallife.Thisdoesnotborderondisbelief,becauseinallthethreekindsoflife,earthly,eternalandpurgatorial,AllahistherealHelperandthecreaturewhosehelpisbeingsoughtorisrelieduponasmeansisthederivativehelper.ThisisinconsonancewiththeIslamicteachinganddoesnotevenremotelysmackofdisbelief.Totreatthecreatureastherealhelperinallthethreecategoriesoflifeistantamounttodisbelief.Itshouldbenotedthatthecauseofdisbeliefisnotlocatedinthecategoriesoflifebutinthedivisionofrealandderivative.
Thelifeandcapacityofthesoul
Afteralogicalandcategoricalproofoftherealityofthepurgatoriallifeofhumansoul,itissheerirrationalstubbornnesstodenytherealityofintermediationandseekinghelpfromothersaftertheirdeath.Tobeseechhelpandassistancefromthesoulsoftheprophetsandthesaintsortorelyupontheirmeansisasjustifiedastoseekhelpfromlivingpersonsortheangelsortorelyupontheirmeans.Whenweseekhelpfromalivingbeingweare,infact,seekinghelpfromhissoul.Thehumanbodyisthedressingofthereal
man–soul.Afterdeath,whenthesoulisliberatedfromthematerialconstraintsofthebodyand,onaccountofitsfreedomfromimpuritiesoftheflesh,then,liketheangels,evenmorethanthem,ithasthepowertoperformnon-materialacts.Thesoulisindependentoftherulesandregulationsofthephenomenalworldbecauseherworld–theworldofcommand–isdifferentfromthecause-and-effectworldofthebody.AllahhighlightsthisrealityintheholyQur ’ān:
Andthese(infidels)askyouquestionsaboutthesoul.TellthemthatthesoulisbythecommandofmyLord.[17]
Thesoulsareblessedwithagreatercapacityofactionandperformanceintheirpurgatoriallifethantheyhadenjoyedinconjunctionwiththeirbodies.Theyliveintheworldofcommandandcancomemoreeasilytotheassistanceofthosewhoimplorethemforhelp.ItmaybenotedthattheprophetsandthesaintspraytoAllahforthepetitioners,andinresponsetotheirsupplication,Allahfulfilstheneedoftheconcernedperson.Itisjustlikeanadultpersonprayingforachildorabrotherprayingforhisbrother.Theproblemisthatthosewhodenylifetotheresidentsofthegravesbelievethatthedeadarenotinapositiontopray.ButthetrueIslamicbeliefisthattheyarealiveandrecognizetheirvisitorsinproportiontotheirconsciousnessandunderstanding.Thesoul’sawarenessgrowsevenmoreacuteafterithasbeenseparatedfromthebody,andbyjettisoningitsphysicalinhibitions,itismadeevenmorepowerful.
AnotherwaytounderstandthemeaningofintermediationandseekinghelpfromothersisthatthepowerforWhommediationissoughtorwhosehelpisbeingsoughtisAllahHimself.ButthepetitionersaysthathecovetsAllah’shelpthroughthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)forthefulfilmentofhisneed.HeimploresAllahthroughHisfavourites.HesaystoAllah:Iamfromamongthefavouritesofthesesaints,therefore,showspecialmercytomeasIamveryclosetothemandlovethemimmensely.ThusAllahcondoneshissinsforthesakeoftheholyprophetsand
alsoonaccountofhiscloseassociationwiththesaintsandfulfilshisneed.
ThepeoplewhogathertoofferthefuneralprayerofapersonprayforhisforgivenessbyAllahonasimilarbasis.They,infact,serveasameansofforgivenessforthedeadpersonandalsoactashishelpers.
Thedeadasasourceofbenefitfortheliving
Thefinalshotfiredbythesedeniersofintermediationthroughthesaintsandthepiousisthatthedeadcannotbenefitthelivingbecausetheylackthepowereventoshooawayaflysittingontheirbody.Howisitpossiblethatadeadperson,shornofphysicalpower,canhelpthelivingandthatthelivingturntohimforhelp?
ThishypotheticalobjectionisactuallybasedontheirunawarenessoftheProphet’straditionsandteachingsofthereligiousleaders.Aswehavealreadyexplained,thepeoplewhodieandleavethisworldlylife,donotinfactdie,butenteranotherlife(purgatoriallife).Thoughtheyaredeadinoureyes,theyarenotactuallydead,onlytheirmodeoflifehaschangedastheyhavebeentransferredfromonekindofexistencetoanotherkindofexistence.
Thiscanbeexplainedbyanotherexample.Supposetherearetwotubelightsinaroom.Oneofthemiswhiteandtheotherisblue.Thelightofthewhitetubeisspreadingallaroundwhilethebluetubeisoff.Nowwhatwillhappeniftheoff-buttonofthewhitetubeispressedandpreciselyatthatmomenttheon-buttonofthebluetubeisalsopressed?Theroomisthesame,allthethingsinitareintheirproperplace,itsdoors,windowsandcurtains,etc.,arealsointact,
butthereisachangeintheinnerambienceoftheroom,thatis,intheearlierstate,everythingappearedinthewhitelightinitsoriginalcolour,andnoweverythingintheroomappearstowearadifferentcomplexiononaccountofthecolourradiatedbythebluetube.Nowthequestionis:Hasthecolourofeverythingintheroomreallychanged?Hasthematerialcompositionoftheobjectschanged?Theanswerisinthenegative.Everyobjectispresentinitsoriginalstate.Thedifferenceliesonlyinourperception.Thesameappliestothedeadpeople.Whenthelightoftheirworldlylifeisputout,wethinktheyaredead,while,inreality,thetubelightoftheirpurgatoriallifeisputon.Justasthesaintsandthepiousarerelieduponduringtheirearthlylife–whiletherealsourceofhelpisAllah–similarly,theycanberelieduponasameansofhelptofulfilourneedsandtoseekthenearnessofAllahevenwhentheyhaveleftthismaterialworld.
SuyūtīhascopiedinhisbookSharh-us-sudūrbi-sharhhāl-il-mawtāwal-qubūr(pp.257-9)fifteentraditionsbearingonthistheme,andfurnishingaproofoftherealityofpurgatoriallife,hehasaffirmedthatthedeadcanbenefittheliving.
Ibn-ul-Qayyimhaswrittenanexhaustivebookon“thesoul”whichisthemostauthenticbookonthissubject.Atoneplacehehasreportedfrom‘AbdullāhbinMubārakthatAbūAyyūbal-Ansārīsaid:
Thedeedsofthelivingarepresentedtothedead.Iftheyseevirtuous(deeds),theyarepleasedandrejoiced,andiftheysee(evil)deeds,theysay:OAllah!Returnthem.[18]
Narratinganothertradition,Ibn-ul-Qayyimwrites:
“‘Ibādbin‘IbādcalledonIbrāhīmbinSālihandatthattimeIbrāhīmbinSālih
wastherulerofPalestine.‘Ibādbin‘Ibādsaidtohim:givemesomeadvice.IbrāhīmbinSālihsaid:
WhatshouldIadviseyou?MayGodmakeyouapiousman!Ihavereceivedthenewsthatthedeedsofthelivingarepresentedtotheirdeadrelatives.NowyoujustreflectonyourdeedswhicharepresentedtotheMessengerofAllah(PeacBeUpHimandHisHousehold).
Afterrelatingthis,IbrāhīmbinSālihcriedsobitterlythathisbeardbecamewet.[19]
Inaddition,therearemanyothertraditionswhichprovethatthedeedsofthelivingarepresentedtothedead.Therefore,people,whoarethevictimsofdoubt,shouldstudythemtocorrecttheirfaithwhich,accordingtoIbnTaymiyyah,isthefaithofAhl-us-Sunnahwaal-Jamā‘ahashasalreadybeenexplained,whichleadsonetothestraightpathandbringsoneincreasinglyclosertothepleasureoftheLord.Exclusiverelianceonreasoncanprovedisastrousasreasonisadeceptivechameleonandputsonavarietyofguisestodeceiveitsownfollowers;itistotallyundependableandthosewhorelyonitfortrueenlightenment,canneverbeblessedwithguidanceasmisguidanceistheirdestiny.AccordingtoIqbāl:
Movebeyondreasonbecausethislight(wisdom)
Isonlythecandleontheway;itisnotthedestination.
SectionOne:Intermediationthroughthepious
1.Mediationofpiousparents
Allahsays:
Andtheirfatherwasapious(person).[20]
ThebackdropoftheepisodenarratedinthisverseisthatMūsā( مالسلا هیلع )andKhadir( مالسلا هیلع )stayedatavillage.Thenativesplayedhosttothem.Whentheyleftthere,theysawthewalloftwoorphanbrotherscavinginwhichharbouredtheirtreasureunderit.Khadir( مالسلا هیلع )reconstructedthewallwithoutanyrecompense.MahmūdĀlūsīrelatesthatKhadir( مالسلا هیلع )performedthisactbecausetheirfatherwasapiousperson.TheobviousconclusionisthatAllahsavedthemonaccountofthemediationoftheirparentsandsomeinterpreterssaythatthepiousfatherbelongedinthefifthgenerationwhileothersplacehimintheseventhgeneration.
Wecometolearnfromthisversethathonouringthechildrenofthepiouspersons,regardlessoftheworthoftheirpersonaldeeds,andonlyonthebasisoftheirlineage,wasthepracticeofthesaintsandtheprophets.Thequestionarisesherethatinthepresent-dayworldwhyshouldwerespectthechildrenofthepiouswhentheythemselvesaremoreinclinedtowardsevilthangood?Itistruethat,accordingtotheQur ’ān,thecriterionofhumanexcellenceispiety,butifsenseofpersonalachievementorindividualworthhasvalue,one’sgenealogyorfamilylinksshouldalsobeconsideredvaluable.Therefore,theyarebeingrewardedforthepietyoftheirfather.Thiswasalsothepracticeofthesaintsandtheprophets.Nowsupposethechildrenareexpelledfromthe
foldofIslamonaccountofsomeevilact(mayGodforbid),thenthey,accordingtothereservationexpressedinQur ’ān:“Surely,heisnotincludedamongyourfamilymembers,”[21]donotfallwithintheareaofthisqualification,likethesonofNūh( مالسلا هیلع )aswellasYazīd.SincethereservationappliestoYazīd,hedoesnotdeserveanyrespectorregard.
2.‘Abbāsasameansofhelp
Thisisaboutfamineanddrought,whichhadtakenaheavytollofcattle.Thepeople,ledby‘Abbās,offeredtheprayerforrain.
Themeaningof‘Umar’sintermediationthrough‘Abbās
ItisreportedfromAnasthatwhen‘Umarprayedforhelpthroughthemediationof‘Abbāsbin‘Abd-ul-Muttalibduringthetimeoffamine,hesaid:
OAllah,weusedtooffertoYouthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)*andYousaturateduswithrain,andnowwerelyonthemediationoftheProphet’suncle,sosaturateuswithrain(throughhismediation).[22]*
Anasrelatesthattheyweresaturated,thatis,itrainedwhichputanendtodrought.
Similarly,‘Abdullāhbin‘Umarnarratesthat,duringtheyearoffamine,‘Umarbinal-KhattābprayedtoAllahforrainthroughthemediationof‘Abbāsbin‘Abd-ul-Muttalib.Thenheaddressedthepeople:
Opeople,theMessengerofAllah(PeacBeUpHimandHisHousehold)*treated‘Abbāsinthesamewayasachildtreatshisfather(thatis,theProphet(PeacBeUpHimandHisHousehold)treated‘Abbāsashisfather).Hedeeplyrespectedhimandfulfilledthepromisesmadebyhim.Opeople,youshouldalsofollowtheProphet(PeacBeUpHimandHisHousehold)inthecaseof‘AbbāsandofferhimtoAllahasameansofhelpandsupportsothatHesendsrainonyou.[23]*
Then‘Abbāsprayedinthesewords:
OAllah,calamity(andtrouble)comesasaresultofsinandonlypenitenceliftsthiscalamity,andthepeople,onaccountofmyrelationwithYourProphet(PeacBeUpHimandHisHousehold)*,haveofferedmetoYouasameansofseekingYourhelp,andthesehandsofours,besmearedinsins,arebeforeYouandourforeheadsareboweddownwithpenitence.Sogiveusrain.[24]*
Welearnfromthenarrationsthatwhen‘Abbāsofferedtheprayer,soonafterit,thecloudsrolledupfrombehindthehillsandspreadovertheskyandthelandwasfilledwithrain.Thepeoplerejoiced,andtouchingthebodyof‘Abbāsasamarkofrespect,theysaid:ObelovedofthetwosacredplacesofMakkahandMedina,wecongratulateyou.And‘Umarbinal-Khattābaddedonthisoccasion:
ByGod!ThisiswhatmediationisinthecourtofAllahandthisiswhatthe
‘exaltedstatus’means.[25]
Subkīcomments:
And,similarly,this(episode)justifiestheactofintermediationthroughthepiouscreaturesofAllah,andthisisanactwhichtheMuslimshaveneverdenied.ButonlyoneoftheMuslimsects(inventorsofthenewfaith)has(deniedintermediation).[26]
IbnHajar‘Asqalānīwritesinthecontextofthistradition:
Theepisodeinvolving‘Abbāsmakesitclearthattoseekintercessionfromthevirtuous,thepiousandmembersoftheProphet’sfamilyisadesirableact.Inaddition,thiseventprovesthehighstatusof‘Abbāsaswellasreveals‘Umar ’srespectforhimandtheacknowledgementofhisstatus.[27]
ThosewhoexploitthistraditionasanegationofintermediationthroughtheProphet(PeacBeUpHimandHisHousehold)afterhisdeathsufferfromamisapprehensionbecausewhenintermediationwassoughtthrough‘Abbās,itwasthetimeofprayer.Thatis,‘Umar,beingthecaliph,pushed‘Abbāsforward,insteadofhimselfleadingtheprayer.Duringhisearthlyexistence,theProphet(PeacBeUpHimandHisHousehold)himselfledtheprayers,andthemasterleadingtheprayerservedasanactofmediationfortheCompanions.Now,whentheProphet(PeacBeUpHimandHisHousehold)himselfwasnotphysicallypresentamongthem,‘Umarrequestedhisuncletostandinhisplaceandthroughhismediationprayedforrain.Therefore,theirobjectionsisautomaticallycancelledout.ItmighthavesoundedcredibleifthereweresomeotherprayerinsteadoftheprayerforrainasatthisoccasiontheProphet(PeacBeUpHimandHisHousehold)wasnotsupposedtoleadtheprayerhimself.
TheblessingoftheProphet’sfamily
Beingthecaliph,‘Umarwassupposedtoleadthepeopleintheprayerforrain.Thiswaswhattheprotocoldemandedandthiswaswhatthepeopleexpected.Buthedeliberately,asatokenofrespectfortheholyProphet(PeacBeUpHimandHisHousehold)andhisfamily,sacrificedtheworldlyprotocolforspiritualprotocolandthisshouldbethehallmarkofalltruebelieverswhoprefercollectivegaintopersonalbenefitsohegaveprecedenceto‘AbbāsoverhimselfsothatthroughhismeanshecouldcomeevenclosertotheholyProphet(PeacBeUpHimandHisHousehold).Healsopromptedthepeopletopersuade‘Abbāstoleadtheprayer.Themotivebehindthemovewastwofold;first,tofurtheraddtothedignityoftheProphet’sfamilyand,second,toexpeditetheacceptanceoftheprayer.Hehimselfhadledtheprayersatthisspotbecause,duringhislifetime,thishadbeenthepracticeoftheProphet(PeacBeUpHimandHisHousehold)himselfandwhatcouldbemorepreciousfor‘UmarthantocontinuethepracticeoftheProphet(PeacBeUpHimandHisHousehold).Besides,theepisodetransparentlyrevealedtherespectandhonourthesepeopleextendedtotheProphet(PeacBeUpHimandHisHousehold)andhisfamily.Eachstep‘Umartookandeachmeasureheadopted,wasexpresslydesignedtopromotethehonourofthefamilyoftheProphet(PeacBeUpHimandHisHousehold).
‘Umaralsoexpressedthisattitudeinhisownprayer:‘OAllah,weinourprayertoYouusedtorelyonthemediationoftheProphet(PeacBeUpHimandHisHousehold),andYoublesseduswiththerain.Nowwerelyonthemediationofhisuncle,therefore,blessuswithrain.’Thatis,duringthelifeoftheholyProphet(PeacBeUpHimandHisHousehold),wereliedonhismediation.Likethis,hetookthepeopleout,ledtheminprayerandthenprayedtoYou.Nowallthisisnotpossibleonaccountofhisdeath,andwegiveprecedencetothemembersofhisfamilysothatourprayerisacceptedbyYouwithoutdelay.
Theprayerforrainisofferedatthejunctureoffamineanddrought.Ifwereflectonthetraditiondeeply,wewilldiscoverthat‘Umarislayinggreaterstressontheactofmediationthanontheactofsupplication.Heisnotsaying:Opeople,cryyourheartsout,showerAllahwithyourimploringsandHewillblessyouwithrain.Notoncedidhesaythat.Allhishopeisfocusedontheactofmediationandtheactofsupplicationispushedintothebackground.After‘Abbāshadledtheprayer,‘UmaralsoaskedhimtosupplicatebeforeAllahandheprayed:OAllah!Thisnation,onaccountofmybloodlinkwiththeProphet(PeacBeUpHimandHisHousehold),hasaskedmetoleadtheminprayer.Thatis,hepresentedtoAllahthemediationoftheholyProphet(PeacBeUpHimandHisHousehold).Therefore,hisactofleadingtheprayeractuallyestablishedtheactofintermediationthroughtheProphet(PeacBeUpHimandHisHousehold).
Itwillbeincorrecttoinferfromthewordsof‘Umarthathereliedonthemediationof‘AbbāsandnotonthatoftheProphet(PeacBeUpHimandHisHousehold)because‘AbbāswasalivewhiletheProphet(PeacBeUpHimandHisHousehold)wasdead.Thepointtobenotedisthathereliedon‘Abbās’smediationonaccountofhiscloselinkwiththeProphet(PeacBeUpHimandHisHousehold)asisclearlyreflectedinhisownsupplication.Therefore,itisclearthatheisactuallydependingontheProphet’smediation.
ThosewhobelieveinintermediationthroughthelivinganddenyitafterdeathandaccuseMuslimsofdisbeliefonaccountoftheirrelianceonintermediationafterdeathare,infact,themselvesmisdirected.Ifintermediationisdisbelief,thenitappliesequallytothedeadandthelivingasnoonebelievesthatitisvalidtoacknowledgenot-GodasGodduringhislifeandinvalidafterhisdeath.Thisdiscriminatoryattitudeisareflectionoftheirperversementalityandisinconflictwiththespiritoftruefaith.
3.CommandforsupplicationthroughthemediationofUwaysQaranī
TheholyProphet(PeacBeUpHimandHisHousehold),beingthegreatestwell-wisherofhisUmmah,hasopenedmanyavenuesforitsbettermentanddevisedanumberofmeanstofacilitatethisprocess.Oneofthemeansprescribedbyhimistheactofsupplicationthroughthesaintsandtherighteous.Thestatementsmadebyhimindifferentcontextsimplythathehimselfhadcommandedhisfollowerstosupplicatethroughtherighteousashepersuadedapersonof‘Umar ’sstaturetohavehissupplicationmediatedthroughUwaysQaranīwhowasoneoftheProphet’sclosestproxyassociates.HebelongedtoYemenandcouldnotattainthestatureoftheProphet’sCompanionashecouldnotspareanytimefromtendinghisoldmotherandcallpersonallyontheProphet(PeacBeUpHimandHisHousehold).TheProphet(PeacBeUpHimandHisHousehold)alsolovedhisdevoteedeeply.HegavethegladtidingsofhisUmmah’ssalvationthroughhissupplicationandsaidto‘Umarthat,ifpossible,heshouldpersuadehimtosupplicateforhisredemption.HisstatementhasbeennarratedbyUsayrbinJābir:
TheresidentsofKufacalledon‘Umarintheformofadelegation.OneofthedelegateswasapersonwhousedtohavefunwithUways.‘Umarasked:IsthereanyoneofyouwhocomesfromQaran?Thatpersoncameforward.‘Umarsaid:TheMessengerofAllah(PeacBeUpHimandHisHousehold)*hadsaid:“ApersonfromYemenwillcometoyou.HisnamewillbeUways.InYemen,therewillbenooneelsebesideshismother.Hewassufferingfromleprosy.HesupplicatedtoAllahandAllahremovedallthespotsexceptawhitespotofthesizeofadinaroradirham.Ifanyoneofyoucomesacrosshim,youshouldaskhimtoprayforyourredemption.”[28]*
Again,anothertraditionmakesreferencetoUwaysQaranī.TheProphet(PeacBeUpHimandHisHousehold)saidto‘Umar:
IfheswearsbyGodandsayssomething,Allahwillkeephisword.Ifyoucanpersuadehimtosupplicateforyoursalvation,youmustgetitdone.[29]
Then,accordingtotheProphet’sprediction,anumberofMuslimscamefromYementotakepartinthejihad.OneofthemwasUwaysQaranīand‘Umaraskedhimtoprayforhim.[30]
TheconclusiontobedrawnfromtheProphet’sstatementisthathehimselfcommandedhisfollowerstodependonthemediationoftherighteousandthepious.Themasterforwhomthewholeuniversewascreated,whowasordainedastheProphettointroduceustothereligionoftruth,whoisAllah’smostbelovedcreature,whoseofficeistherecitationoftheQur ’ānicverses,hehimselfissaying:askmyservantUwaystoprayforyourredemption.WeknowthatAllahisevenclosertousthanourmainartery,Helistenstooursupplicationsbutinspiteofallthis,heissaying:askUwaysQaranītoprayforyou.Therefore,itisnowquitetransparentthattopraythroughthemediationofthepiousandtherighteousiscompatiblewiththewilloftheLordandHisMessenger(PeacBeUpHimandHisHousehold)andthisiswhatconstitutestheessenceoffaithandreligion.
4.VictorythroughtheCompanionsandtheSuccessors
AbūSa‘īdKhudrīhasreportedatraditionthattheProphet(PeacBeUpHimandHisHousehold)said:
Atimewillcomethatgroupsofpeoplewillcomeandfightabattle.Itwillbesaid:IsanyoneamongyouaCompanionoftheProphet(PeacBeUpHimandHisHousehold)*?Itwillbesaidyesandthenvictorywillbeachieved.Thena
timewillcomethatitwillbesaid:IsthereanyoneamongyouwhowasinthecompanyoftheProphet’sCompanions?Itwillbesaidyesandvictorywillbeachieved.Thenatimewillcomeanditwillbesaid:IsthereanyoneamongyouwhowasinthecompanyoftheSuccessorsoftheProphet’sCompanions,itwillbesaidyesandthenvictorywillbeachieved.[31]*
Thistraditionisauthenticatedbyasoundchainoftransmission,andbesidesBukhārī,ithasalsobeenreportedbyAbūYa‘lāwithpropercertificationthroughJābirinhisMusnad(4:132#2182).HaythamīhasnarrateditinMajma‘-uz-zawā’id(10:18)andhasconfirmeditsauthenticity.
Thissoundtraditionestablishesthevalidityofintermediationthroughthepiousandtherighteous.
5.StallingofpunishmentthroughthemediationoftheSubstitutes
Shurayhbin‘Ubaydnarrates:
AreferencewasmadetothenativesofSyriainthepresenceof‘Alī.AtthattimehewasinIraq.Peoplesaid:Oleaderofthefaithful,sendyourcurseonSyrians.Hesaid:No,IheardtheholyProphet(PeacBeUpHimandHisHousehold)saythattherewillbefortySubstitutesinSyria.WheneveroneofthemdiesAllahreplaceshimbyanotherSubstitute:onaccountofthem,thenativesofSyriaaresaturatedwithrainandtheyhavevictoryovertheirenemiesthroughthemediationoftheseSubstitutesandthecurseisliftedfromthenativesofSyriathroughtheirmediation.[32]
Haythamīsaysthatthenarratorsofthistraditionaresahīh(sound)exceptShurayhbin‘Ubaydwhoisthiqah(trustworthy).
6.Fulfilmentofpeople’sneedsthroughthemediationoftherighteous
Itisnarratedby‘Abdullāhbin‘UmarthattheProphet(PeacBeUpHimandHisHousehold)said:
ThereisnodoubtthattherearesomeofAllah’screaturesthatHehasespeciallydesignatedthemforthefulfilmentofthepeople’sneeds.People,inastateofnervousness,taketheirneedstothemandthesearethespecialcreaturesofAllahwhoareimmunetoHispunishment.[33]
7.IntermediationthroughAllah’sfavouritesinthejungle
‘AbdullāhbinMas‘ūdhasnarratedthattheProphet(PeacBeUpHimandHisHousehold)said:
Whenyouloseyourmeansoftransportinajungle,youshouldcall:OcreaturesofAllah!Helpme,recovermytransport!OcreaturesofAllah!Helpme,recovermytransport!TherearemanyofAllah’screaturesonthisearth.Theywillhelp
yourecoverit.[34]
MahmūdSa‘īdMamdūhwritesinRaf‘-ul-minārah(p.225):
“Thetradition,beingnarratedfromdifferentquarters,transformeditselffromaweaktraditionintoasoundonewhichtheMuslimshaveinvariablyfollowed.”
8.Subsistencethroughtheblessingoftheweakandthedecrepit
Mus‘abbinSa‘dhasnarratedthattheholyProphet(PeacBeUpHimandHisHousehold)saidtoSa‘d:
Itisonaccountoftheweakthatyouareblessedwithvictoryandprovidedsubsistence.[35]
Summary
Wehavereliedonafewnarrationsfromavasttreasuryoftraditionstofindoutthatintermediationthroughthepiousandthesaintsisanestablishedfact,whichhascontinueduninterruptedfromtheearlydaystothepresent.Noargumentcandisprovetherealityofthissoundpractice.
SectionTwo:Intermediationthroughtherelicsofthepious
1.IntermediationthroughIbrāhīm’ssite
JustasintermediationispermittedthroughAllah’sfavourites,similarlyitisallowedthroughthearticlesandobjectsassociatedwiththem.Forinstance,intermediationthroughIbrāhīm’sfootprintsisrecordedintheholyQur ’āninthesewords:
And(itwascommandedthat)youshouldmakethesiteonwhichIbrāhīmstoodintoaplaceofworship.[36]
PrayerisofferedtoAllahnomatterwhereitisoffered.InthisQur ’ānicversethebelieversareexhortedtoturnthefootprintsofIbrāhīm( مالسلا هیلع )into‘aplaceofworship’becausethissiteismoresuitableforprayerwhichclearlyestablishestheproofofintermediationthroughthefootprintsofIbrāhīm( هیلع
مالسلا ).
Ibrāhīm’ssite
ThestoneonwhichIbrāhīm( مالسلا هیلع )stoodduringtheconstructionofKa‘bahiscalledIbrāhīm’ssite(maqāmIbrāhīm).Thisisthesacredstone
whichetchedonitselfhisfootprintsandisstillpreservedinabronzegauzeinfrontofthedoorofKa‘bah.Ibrāhīm( مالسلا هیلع )hadcompletedtheconstructionofKa‘bahwallswhilestandingonit.ThestonemovedaroundtheKa‘bahinanydirectionIbrāhīmneededit.So,onaccountofitsassociationwithHisProphet( مالسلا هیلع ),Allahhasespeciallyimpresseduponthebelieverstoturnthisspotintoaplaceofworship.
ItprovesthattheplacesandsitesassociatedwithanyfavouredcreatureofAllahareelevatedtoastatureofrespectanddignity.Onaccountofthisassociation,peoplereceiveblessingsfromitanditbecomesasourceofmediationfortheacceptanceoftheirprayersbyAllah.
2.Relicsofthesaintsasameansoflife
SāmirīmadeacalfofgoldandputintoitsmouththedustfromthefeetofJibrīl’shorse.Mūsā( مالسلا هیلع )feltoutragedbythissightandaskedSāmirī:
OSāmirī!(Tellme)whatisthematterwithyou.[37]
Sāmirīsaid:
Isawsomethingwhichthosepeoplehadnotseen.SoItookafistful(ofdust)fromthefootprints(oftheangelwhohadcometoyou).[38]
ItisexplainedinbooksofexegesisthatJibrīl( مالسلا هیلع )hadcometoMūsā( مالسلا هیلع )inthedesertofSinaionahorseback.Whereverthehorsestampeditsfeet,grasssproutedfromthesandyanddryearth.WhenSāmirīsawJibrīl( مالسلا هیلع ),heatonceunderstoodthathewasoneofAllah’sfavourites.Hisfeetweresoexceptionalthatwherevertheytouchedthedryearth,greenerysprangupfromthatspot.Thatiswhyhepreservedsomeofthisearthandwhenaftermakingthecalfheputitintoitsmouth,itstartedspeaking.
ItprovesthattherelicsofAllah’sfavouritesareameansoflife.Thatearthservedasameansofthecalf’spowerofspeechwhichmadehimarticulate.
3.Consensusofexegetesonacquisitionofblessingandonintermediationthroughtherelicsofthesaints
Allahsays:
Andtheirprophetsaidtothem:Thesignofhiskingdom(beingfromAllah)isthatyouwillreceiveachest.Inittherewillbethingsforyourpeaceofmind,andrelics(tabarrukāt)leftoverbythechildrenofMūsāandHārūn.Theangelswillbecarryingitandifyouarebelievers,thensurelythereisabigsignforyou.[39]
Itmaybemadeclearthatwehavetakenoverthewordtabarrukāt(relics)fromShāhWalīAllahMuhaddithDihlawīanditsdetailsarefoundalmostinallbooksofexegesis.Forinstance,Ma‘ālim-ut-tanzīl,Tafsīr-ul-Jalālayn,at-Tafsīr-ul-kabīr,al-Jāmi‘li-ahkām-il-Qur’ān,Rūh-ul-bayān,Rūh-ul-ma‘ānī,Lubāb-ut-ta’wīlfīma‘ānīat-tanzīl,al-Madārik,at-Tafsīr-ul-mazharīetc.,maybelookedthroughforfurtherinformation.Here,wewillfocusonthree
famousbooksofexegesistodrivehometherelevantpoint:
1.Khazā’in-ul-‘irfānfītafsīr-il-Qur’ān
MawlānāNa‘īm-ud-DīnMurādābādīhasgivenaverycomprehensivedescriptionofthecoffin.WehavereproduceditfromKhazā’in-ul-‘irfānfītafsīr-il-Qur ’ān:
“Thischestwasmadeoftheboxwoodandcarvedingold.ItwasthreehandsinlengthandtwohandsinwidthandAllahhaddescendeditonAdam( مالسلا هيلع ).ItcontainedthepicturesofalltheprophetsandattheenditcontainedapictureoftheholyProphet(PeacBeUpHimandHisHousehold)*insidearedruby.TheProphet(PeacBeUpHimandHisHousehold)isinastateofprayerandheissurroundedbyhisCompanions.Adam( مالسلا هیلع )hadalookatallthepictures.Byinheritance,thischestpasseddowntoMūsā( مالسلا هیلع ).HekepttheOldTestamentinit.SoitalsocontainedfragmentsoftheOldTestamenttabletsaswellasMūsā’sstaffandhisclothesandsandals,Harūn’sturbanandhisstaffandalittlebitofmannawhichsoothedtheheartsofBanīIsrael.Afterhim,thiscoffinwasinheritedbyBanīIsrael.Whenevertheywereintrouble,theyplacedthecoffininfrontofthemandofferedsupplicationsforsuccesswhichwasinvariablygranted.Owingtoitsblessing,theyachievedvictoryovertheirenemies.ButwhenBanīIsraelgrewmorallycorrupt,Allahthrust‘Amāliqahuponthem.Hesnatchedawaythecoffinfromthemandputitatadirtyanddungyplace.Onaccountofdefilingitandotheractsofsacrilege,hesufferedfromavarietyofdiseases.Fiveofhissettlementswererazedtothegroundandtheywereconvincedthedestructionwascausedbecausetheyhaddishonouredthecoffin.Thustheyplaceditinanox-drivencart,andreleasedtheoxen.TheangelsbroughtittoTālūtinthesightofBanīIsrael.ThecoffinprovedtobeasymboltotheBaniIsraelforTālūt’skingship.Onseeingthis,BanīIsraelacquiescedinhiskingship.”*
Thisshowsthatitisobligatoryonustohonourandesteemtherelicsofourelders.Supplicationsaregrantedandneedsarefulfilledonaccountoftheirblessingandtheirdesecrationcausesthedestructionofthemisdirectedpeople.ThepicturesinthecoffinhadnotbeenmadebyanymanbuthadcomefromAllah.
2.TafsīrMājidī
AnextracttakenbyMawlānā‘Abd-ul-MājidDaryābādīfromTafsīrMājidīisgivenbelow:
“Thetechnicalnameofthisspecialchestistābūtsakīnah.ThiswasthemostimportantculturalandnationalheritageofBanīIsrael.ItcontainedtheoriginalmanuscriptoftheOldTestamentaswellastherelicsoftheprophetsintact.Israelisconsidereditasthesourceofimmenseblessingandsanctityandtreateditwithgreatreverance.Theykeptitwiththemthroughwarorpeace,travelorrestandguardeditjealously.Itwasnotveryhuge.Accordingtotheresearchofpresent-dayJewishreligiousscholars,itsmeasurementwasasfollows:
length:2½feet
width:1½feet
height:1½feet
BanīIsraellinkedtheirentirefortunewithit.Alongtimeago,thePalestinianshadwresteditawayfromthem.Theyconsideredithighlyominousandwereimpatientandjitteryforitsreturn.SincethetimeofitsreturntoTālūt,accordingtohistory,tothereignofSulaymān( مالسلا هیلع )itremainedinthepossessionofBanīIsraelandheplaceditintheSulaymānīTempleafteritsconstructionhadbeencompleted.Afterthat,itisuntraceable.TheJewsgenerallybelievethatitisstillburiedinthefoundationsoftheSulaymānīTemple.
SomefollowersofthestraightpathbelievethattherespectaccordedtothemanuscriptoftheOldTestament,therelicsofMūsā( مالسلا هیلع )andHārūn( مالسلا هیلع )andthoseoftheirchildrenaswellasthesaintsisultimatelyprovedandvindicatedbythestoryofthecoffinasitwasthewayoftheprophetsandtherighteous.”
3.Bayān-ul-Qur’ān
MawlānāAshraf‘AlīThānwīwritesinhisexegesisBayān-ul-Qur ’ān:
“AndthesepeoplerequestedtheProphet( مالسلا هیلع )thattheywouldbecontentiftheycouldobserveanyvisiblesignthathehadbeensenttothemaskingfromAllah.Atthattime,theirProphet( مالسلا هیلع )saidtothem:thesignofhisappointmentaskingbyAllahisthechestthatwillcometoyouwithoutyoureffortwhichcontainsanobjectofcontentmentandblessingfromyourLord,thatis,theOldTestamentwhichissurelyfromAllah,andsomeleft-overthingswhichbelongtoMūsā( مالسلا هیلع )andHārūn( مالسلا هیلع ),thatis,someoftheirclothesetc.Inshort,theangelswillbringthechest,andthusthearrivalofthechestisacompletesignforyouifyouarebelievers.Thechestcontainedtherelics.Andaccordingtotheverseitcontainedanoriginalprescriptionfor
drawingblessingfromtherighteous.”
ThepurposeofthiselaboratedescriptionisthatwhenAllahhadconferredonBanīIsrael,throughthemeansoftherelicsoftheirprophets,temporaryandeternal,visibleandinvisiblebenefits,andtheQur ’ānisawitnesstoitandthisisnotself-deceptionormeresuperstitionassomepeoplereadilyanduncriticallyseemtosuggest–thenwhywon’tAllahconferthesevisibleandinvisibleblessingsonthefollowersofMuhammad(PeacBeUpHimandHisHousehold)onaccountoftheirdeeploveanddevotionforhim?Surely,theirblessingswillbecountlessandfarmoresuperiortotheonesconferredontheearliercommunities.ButitisunfortunatethatwehavedevelopedonlyaspeculativeandintellectualrelationwiththeProphet(PeacBeUpHimandHisHousehold),thusweakeningouremotionalandspirituallinkwithhim.
Butpeoplewhohavedevelopedanemotionalandspiritualnexuswithhimareenjoyinghisblessingseventoday.Itisafactthatsomepeoplecuredtheireyediseasesbytouchingthemwiththesheetsofpaperonwhichhispraisehadbeeninscribed–andthesewerewrittenduringthetimeofthewriterSharf-ud-DīnBūsīrī.Similarly,oureldershavementionedcountlessblessingsflowingfromthesampleoftheProphet’ssandals.MawlānāAswhraf‘AlīThānwīhasdescribedwithparticulardetailtheblessingsofthesampleinhisjournalNayl-ush-shifābi-ni‘āl-il-Mustafāaswehavealreadyexplained.[40]
4.Evidencefromtraditionaboutreceivingblessingfromtherelicsofthesaintsandtheprophets
Itisnarratedby‘Abdullāhbin‘Umar:
PeopleinthecompanyoftheProphet(PeacBeUpHimandHisHousehold)*gotdownatHajarinThamūdterritory.Theydrankwaterfromitswellsand(also)kneadedtheflourwithit.ThentheProphet(PeacBeUpHimandHisHousehold)commandedthemtospillthewaterandfeedthekneadedflourtothecamelsandsaidtothem:TakethedrinkingwaterfromthewellvisitedbySālih’sshe-camel.[41]*
5.Constructionofmosquesbesidethetombsofthesaints
Allahsays:
They(thebelievers)said,thosewhohadcontrolovertheiraffairsthatwewillbuildamosque(attheirdoorsothattheMuslimsshouldprayinitanddrawaspecialblessingfromtheircloseassociation).[42]
WhentheCompanionsoftheCave(ashāb-ul-kahf)wokeupafter309years,andthendiednaturallylater,adifferenceofopiniondevelopedamongthepeople.Someofthemexpressedtheopinionthattheentranceofthecaveshouldbecloseddownbybuildingawallarounditandthose,whoweremoreinfluential,saidthatamosqueshouldbebuiltnearitsothatMuslimscouldpraythereanddrawblessingfromtheircloseassociation.Inthisway,thememoryoftheCompanionsofKahfwillalsoremainfresh.QādīThanā’ullāhPānīPatīhasinterpretedtheverseinthesewords:
ThisQur’ānicversefavourablyarguesthatbuildingamosquenearthetombsofthesaintsfordrawingblessingsfromthemsothatMuslimscouldpraythere,isquitevalid.[43]
Somepeople,discardingthemisinterpretationofotherswhosesolepurposeistocastdoubtsinthemindsofpeople,say:
Andthemeaningofthistradition–thattheyconvertedthegravesoftheirprophetsintomosques–isthattheyhadstartedworshippingthesegravesasthesamemeaningisestablishedthroughanothertraditioninwhichAbūMarthadal-GhanawīquotestheProphet(PeacBeUpHimandHisHousehold)*assaying:Don’tsitonthegravesnorturntowardthemwhilepraying[44].[45]*
Thetombsofthesaints–whereQur ’ānicversesarerecitedroundtheclockandfromwherethefaith-boostingvoicesrememberingAllahissueinhigh-pitchedaccents–whenaperson,immersedinprayerandtheconcentrationofeffortitentails,submitshisneedtoAllah,throughthemediationofHisOwnsaints,theLordacceptstheprayerprocessedthroughHisfavourites.
Whodeservesthebenefitthroughmediation?
IntheearlierpageswehaveprovedfromtheQur ’ānandthetraditionswithreferencetotheprophets,relicsoftheprophetsaswellasrelicsofthesaintsandthepiousthatintermediationthroughthemisnotonlyvalidbutisalsocompatiblewiththewillanddesireoftheMessengerofAllah(PeacBeUpHimandHisHousehold).Thisisourreligiousbeliefandanydeflectionfromitforabelieverissimplyinconceivable.Now,windingupthedebatewewillprovewiththehelpoftheQur ’ānwhodeservesthebenefitoftheactofintermediation?Inthiscontextitmaybekeptinmindthatbothabelieverandanon-believerbenefitfrommediationinproportiontotheirgrades.Itissaidthatnotonlyhumanbeingsbuttheanimalsalsobenefitfromthemediationof
thesaints.ThisisthereasonthatthedogoftheCompanionsoftheCavebenefitedfromthem.AllahhasmentioneditintheQur ’ān:
Andtheirdogis(sitting)at(their)threshold,stretchingforthhistwoforelegs.[46]
ThedivinewisdominkeepingtheCompanionsoftheCavealivefor309yearswastomakethemasymbolofAllah’smightforthecominghumangenerations.Butevenmoreamazingisthefactthat,duringthesameperiod,thedogsataliveattheirdoorthroughtheirblessingwithouteatingordrinkinganything.Onaccountofbeingtheirdog,itremainedalivefor309years.Ifthedoghadbelongedtosomeoneelse,itwouldnothavesurvivedforevenashortperiodanddiedwithoutfoodanddrink.Anotherpointtonoteisthatthedogdidnotevenbelongtothem,itbelongedtotheirbaker.Whentheysetoutontheirjourney,italsosetoutwiththemandtheQur ’ānhasparticularlystresseditssteadfastnessinkeepingthecompanyofthesemen.Thequestionisthatitisanaturalcanineposture,thenwhatissospecialaboutitthattheQur ’ānhaslaidunusualemphasisonit.Itisbecausethedogdidnotgiveupthecompanyofthesaintsandtherighteousanddemonstrateditsloyaltybyremainingseatedatthedoor.Thecompanyofthesepiouspersonsnotonlykeptitalivefor309yearsbutalsodistinguisheditfromotherdogs.ItisonaccountofthesesaintsthatAllahhasmentioneditintheQur ’ānalongwiththem:
(Now)somepeoplewillsay:(CompanionsoftheCave)werethree,thefourthbeingtheirdog,andsomewillsaytheywerefive,thesixthbeingtheirdog,doubtfullyguessingattheunknown,andsomewillsaytheywereseven,theeighthbeingtheirdog.[47]
Inthisverse,thedogisbeingmentionedalongwiththeCompanionsoftheCave.Thedogproveditsloyaltyanddidnotdesertthem.Thedog’sbehaviourpleasedAllahsomuchthatHehasbracketeditwiththeCompanionsoftheCave,thatis,whereverHehasmentionedthem,Hehasalsomentionedthedog.
IntheQur ’ānicverse,thepostureofthedogisalsobeingstressed.WelearnfromthisthatifthedogcannotdiebeforeaspecifictimebyadoptingthecompanyofthepiouspeopleofAllahanditsreferenceismadeintheQur ’ān,thenhowcanaMuslimwithcorrectfaithbedeprivedofAllah’sfavourifhemediateshisprayerforitsimmediateacceptancethroughoneofAllah’sprophetsorsaintsoroffersthemediationofsomeobjectassociatedwiththemorsupplicatestoAllahatasacredspotorlivesinthecompanyofthesaintsandthepious,becauseAllah’sfavouritecreaturesarethedivinelycertifiedmeanstoleadpeopletothepathofHispleasureandtointerjectinthemthedivineconsciousness.Itis,therefore,establishedasanincontrovertiblefactthatonlyaMuslimwithcorrectfaithistherealbeneficiaryoftherewardsthataccruetohimthroughthemediationofthesaintsandthepiouspeopleofAllah.
References
[1].Qur ’ān(ash-Shu‘arā’)26:83.
[2].QādīThanā’ullāhPānīPatī,at-Tafsīr-ul-mazharī(7:72).
[3].Rāzī,at-Tafsīr-ul-kabīr(24:148).
[4].Qur ’ān(al-Baqarah)2:130.
[5].Qur ’ān(at-Tawbah)9:119.
[6].Qur ’ān(Luqmān)31:15.
[7].Qur ’ān(Yūsuf)12:101.
[8].AhmadbinHambaltransmitteditinhisMusnad(5:191);Hākim,al-Mustadrak(1:516);Tabarānī,al-Mu‘jam-ul-kabīr(5:119,157#4803,4932);andHaythamīinMajma‘-uz-zawā’id(10:113).
[9].AbūDāwūdnarrateditinhisSunan,b.ofzakat(2:122#1646);Nasā’ī,Sunan,b.ofzakat(5:95);AhmadbinHambal,Musnad(4:334);Bukhārī,at-Tārīkh-ul-kabīr(7:138);Bayhaqī,as-Sunan-ul-kubrā(4:197);Ibn‘Abd-ul-Barr,at-Tamhīd(4:107);and‘Alā’-ud-Dīn‘AlīinKanz-ul-‘ummāl(6:502#16721).
[10].MuhammadKhalīlHarās,Sharhal-‘Aqīdat-ul-wāsitiyyah(p.153).
[11].Qur ’ān(al-Baqarah)2:28.
[12].Qur ’ān(al-Baqarah)2:154.
[13].Qur ’ān(Āl-i-‘Imrān)3:169.
[14].Bukhārīnarrateditinhisas-Sahīh,b.ofmaghāzī(militaryexpeditionsledbytheProphet)ch.7(4:1461#3757);Muslim,as-Sahīh,b.ofjannahwasifatna‘īmihāwaahlihā(Paradise,attributesofitsandnatives)ch.17(4:2203#2874);AhmadbinHambal,Musnad(3:145;4:29);Tabarānī,al-Mu‘jam-ul-kabīr(5:96#4701);Baghawī,Sharh-us-sunnah(13:384#3779);IbnKathīr,al-Bidāyahwan-nihāyah(1:210);IbnHajar‘Asqalānī,Fath-ul-bārī(7:301);&HaythamīinMajma‘-uz-zawā’id(6:90-1).
[15].IbnMājahnarratedthissahīh(sound)hadithinhisSunan,b.ofjanā’iz(funerals)ch.65(1:524#1636-7),b.ofiqāmat-us-salātwas-sunnahfīhā(establishingprayeranditssunnahs)ch.79(1:345#1085);AbūDāwūd,Sunan,b.ofsalāt(prayer)1:275#1047);Nasā’ī,Sunan,b.ofjumu‘ah(Fridayprayer)3:92;AhmadbinHambal,Musnad(4:8);IbnHibbān,as-Sahīh(3:191#910);Dārimī,Sunan(1:307#1580);IbnKhuzaymah,as-Sahīh(3:118#1733);IbnAbūShaybah,al-Musannaf(2:516);Hākim,al-Mustadrak(1:278);Tabarānī,al-Mu‘jam-ul-kabīr(1:217#589);andBayhaqīinas-Sunan-ul-kubrā(3:249).
[16].HaythamītransmitteditinMajma‘-uz-zawā’id(9:24)andsaidthatthattraditionhadbeenreportedbyBazzār(inhisMusnad)anditssub-narratorsareallofsahīh(sound)hadith.‘IrāqīhasconfirmedthesoundnessofitstransmissioninhisbookTarh-ut-tathrībfīsharh-it-taqrīb(3:297).IbnSa‘dhasrecordeditinat-Tabaqāt-ul-kubrā(2:194).Qādī‘Iyādhasinscribedthistraditioninash-Shifā(1:19);andSuyūtī,recordingitinal-Khasā’is-ul-kubrā(2:281)andManāhil-us-sifāfītakhrījahādīthash-Shifā(p.3),hascommentedthatIbnAbūUsāmahinhisMusnadhasreproduceditthroughBakrbin‘AbdullāhMuzanīandBazzārinhisMusnadwhohavereliedonitsnarrationby‘AbdullāhbinMas‘ūdwithasoundchainoftransmission.Ithasbeenendorsed
byKhafājīandMullā‘AlīQārīintheircommentariesonash-Shifā,i.e.Nasīm-ur-riyād(1:102)andSharhash-Shifā(1:36)respectively.Hadith-scholarIbn-ul-Jawzīhasreproduceditinal-Wafābi-ahwāl-il-mustafā(2:809-10)fromBakrbin‘AbdullāhandAnasbinMālik.SubkīhascopiedthistraditioninShifā’-us-siqāmfīziyāratkhayr-il-anām(p.34)fromBakrbin‘AbdullāhMuzanī,andIbn‘Abd-ul-Hādīinas-Sārim-ul-munkī(p.266-7)hasauthenticateditsveracity.Bazzār ’straditionhasalsobeenrecordedbyIbnKathīrinal-Bidāyahwan-nihāyah(4:257).IbnHajar‘AsqalānīnarrateditthroughBakrbin‘AbdullāhMuzanīinal-Matālib-ul-‘āliyah(4:22-3#3853).‘Alā’-ud-Dīn‘AlīcopiedIbnSa‘d’straditioninKanz-ul-‘ummāl(11:407#31903)andfromHārith(#31904).NabhānīrelateditinHujjatullāh‘alal-‘ālamīnfīmu‘jazātsayyid-il-mursalīn(p.713).
[17].Qur ’ān(al-Isrā’)17:85.
[18].Ibn-ul-Qayyim,Kitāb-ur-rūh(p.13).
[19].Ibn-ul-Qayyim,Kitāb-ur-rūh(p.13).
[20].Qur ’ān(al-Kahf)18:82.
[21].Qur ’ān(Hūd)11:46.
[22].Bukhārīnarrateditinhisas-Sahīh,b.ofistisqā’(toinvokeAllahforrainatthetimeofdrought)ch.3(1:342-3#964),b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.11(3:1360#3507);IbnHibbān,as-Sahīh(7:110-1#2861);IbnKhuzaymah,as-Sahīh(2:337-8#1421);Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(3:97);Bayhaqī,as-Sunan-ul-kubrā(3:352),Dalā’il-un-nubuwwah(6:147);Baghawī,Sharh-us-sunnah(4:409#1165);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.128);IbnHajar‘Asqalānī,Fath-ul-bārī(2:494);andZurqānīinhisCommentary(11:152).
[23].Hākimtransmitteditinhisal-Mustadrak(3:334);IbnHajar‘Asqalānī,Fath-ul-bārī(2:497);Qastallānī,al-Mawāhib-ul-laduniyyah(4:277);andZurqānīinhisCommentary(11:152).
[24].IbnHajar‘AsqalānīnarrateditinFath-ul-bārī(2:497);Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.128);Qastallānī,al-Mawāhib-ul-laduniyyah(4:277);andZurqānīinhisCommentary(11:152).
[25].RelatedbyIbn‘Abd-ul-Barrinal-Istī‘ābfīma‘rifat-il-ashāb(3:98).
[26].Subkī,Shifā’-us-siqāmfīziyāratkhayr-il-anām(p.128).
[27].IbnHajar‘Asqalānī,Fath-ul-bārī(2:497);andZurqānīalsocopiedinhisCommentary(11:152).
[28].Muslimnarrateditinhisas-Sahīh,b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.55(4:1968#2542);Hākim,al-Mustadrak(3:403);AbūNu‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(2:79-80);andIbn‘AsākirinhisTahdhībtārīkhDimashqal-kabīrgenerallyknownasTārīkh/TahdhībIbn‘Asākir(3:163).
[29].RelatedbyMusliminhisas-Sahīh,b.offadā’il-sahābah(virtuesoftheCompanions)ch.55(4:1969#2542).
[30].Muslimnarrateditinhisas-Sahīh,b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.55(4:1968#2542);Hākim,al-Mustadrak(3:403-4);AbūNu‘aym,Hilyat-ul-awliyā’watabaqāt-ul-asfiyā’(2:80);andIbn‘AsākirinhisTahdhībtārīkhDimashqal-kabīrgenerallyknownasTārīkh/TahdhībIbn‘Asākir(3:163).
[31].RelatedbyBukhārīinhisas-Sahīh,b.ofjihad,ch.75(3:1061#2740),b.ofmanāqib(merits)ch.22(3:1316#3399),b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.1(3:1335#3449).
[32].AhmadbinHambal,Musnad(1:112);Haythamī,Majma‘-uz-zawā’id(10:62).
[33].HaythamīnarrateditinMajma‘-uz-zawā’id(8:92).
[34].Tabarānīnarrateditinal-Mu‘jam-ul-kabīr(10:217#10518);AbūYa‘lā,Musnad(9:177);Ibn-us-Sunnī,‘Amal-ul-yawmwal-laylah(p.162#502);Haythamī,Majma‘-uz-zawā’id(10:132);andIbnHajar‘Asqalānīinal-Matālib-ul-‘āliyah(3:239#3375).
[35].RelatedbyBukhārīinhisas-Sahīh,b.ofjihad,ch.75(3:1061#2739).
[36].Qur ’ān(al-Baqarah)2:125.
[37].Qur ’ān(Tā-Hā)20:95.
[38].Qur ’ān(Tā-Hā)20:96.
[39].Qur ’ān(al-Baqarah)2:248.
[40].seech.5,section4.
[41].RelatedbyMusliminhisas-Sahīh,b.ofzuhdwar-raqā’iq(pietyandsofteningofhearts)ch.1(4:2286#2981).
[42].Qur ’ān(al-Kahf)18:21.
[43].QādīThanā’ullāhPānīPatī,at-Tafsīr-ul-mazharī(6:23).
[44].RelatedbyMusliminhisas-Sahīh,b.ofjanā’iz(funerals)ch.33(2:668#972).
[45].QādīThanā’ullāhPānīPatī,at-Tafsīr-ul-mazharī(6:24).
[46].Qur ’ān(al-Kahf)18:18.
[47].Qur ’ān(al-Kahf)18:22.
CHAPTERSEVEN:ReligiousLeaderswhobelieveinIntermediation:theirExperiencesandObservations
ItisanestablishedfactthatonaccountofthedistinctionAllahhasconferredonHisfavouritesandtheblessingsHehasshowereduponthem,ithasbeenthepracticeofourreligiousleadersandscholarstorelyonthemtoresolvetheirworldlyproblems,attainsalvationintheHereafter,maketheirgravesandtombsthefocusoftheirsupplicationsandseekhelpandassistancefromthechosenpeopleofAllahwhoareburiedinthemandseektheirhelpforspiritualandinnerbenefitsandblessings.Theseacts,whichshapedtheconductandmodeoflivingofthesaintsandthescholarsinthepastarenowthegranitefoundationoftheconceptsandbeliefsofAhl-us-Sunnahwaal-Jamā‘ah.Moreover,theyhadnotmouldedtheirattitudesanddeedsonasuperficial,unconsciousorsentimentalbasis.Agreatdealofreflectionandreasoninglacedthesemodesofconductandwereframedbycomprehensiveexperimentation,observationandpracticalorientation.Therefore,onthebasisofinvestigation,andnotmeresentiment,itcanbeaffirmedthattheirstatementsweresoundandauthenticandonaccountoftheirimmunityfromdoubtandambiguity,theyfurnishacogentargumentforallthosebelieverswhoareblessedwithsufficientwisdomandintelligencetoappraisethedepthandtruthofthesestatements.
Religiousscholars,enlightenedsaintsandourspiritualleadershavepronouncedthetombsofthesefavouritesofAllahasinexhaustiblefountain-headsoflightandblessingwhereoursupplicationsareacknowledgedandrobedasdestinies.Relianceonthesesanctifiedpersonsopenstheshutteredavenuesofsuccess.Theirattentionandresponseunravelsthetanglesofthe
Hereafterandtheirspiritualhelpservesasasourceofsalvationforourworriesandallformsofdistress.Tocapitall,theirstatementsareconsistentwiththecriterionofexperienceandobservation,whichisthebasisofthemoderninductivemethodofallscientificprogress.Therefore,theycannotbebrushedunderthecarpetasmerehearsayanddeserveourpositiveresponseastheyaregroundedinfactsandprovedbyexperience.
Thisworldisinhabitedbytwosetsofpeople.Thefirstsetofpeoplearethosewhoarerebelliousanddisobedient,andonaccountoftheirlaw-breakingtendencies,theyformacoterieofpersonswhoarehell-benttoprotectandpromotetheinterestsofthedevilandareacauseofconstanttortureforAllah’screatures.Ontheotherhandarethosewhoaregood-natured,pure,andwell-behavedandwithapositiveoutlookandaredeterminedtopromotethewelfareofthepeople.Suchnoblepersonsanduntaintedsoulsformtheirownfraternityandcomeclosertooneanotherthroughmutualinteraction,followingtheaxiomaticprinciplethat“birdsofafeatherflocktogether.”Thesecourageous,highlydeterminedandspirituallymotivatedpeople,throughsheerhardworkandconcentration,leavebehindindelibletalesofsincerityandhonesty,patienceandsteadfastness,loveandsacrificethatthereadersaresimplystunnedbytheirexceptionalnature.
Theseholypersonageshavegracedeveryperiodofhumanhistory.Outwardly,theyliveonthesidelinesbuttheyareeasilyplacedonaccountoftheirhabitsandmanners,theircharacterandmodeofconversation.TheirloveandconcernforthecreaturesofAllahissogushingthatitcannotbecontainedliketheperfumeofflowers.Thechainoftheirblessingiscontinuous,becauseitgoesagainstthedivinegrainthatHiscreaturesaredeprivedofthebenefitandblessingofHischosenpeopleinanyeraofhumanhistory.Therefore,thesefavouredservantsofAllaharenotonlyasourceofblessingforthepeopleintheirmanifestlifebutalsobenefitthemafterdeath;rathertheirblessingsacquiregreaterfrequencyandintensitywhentheyaretransferredtoanothermodeofexistenceafterleavingthisphenomenalworld.Theyblesstheseekersoftheirhelpaseffectivelyastheydidduringtheirearthlysojourn.Theonewhoseekstheirhelpinstinctivelyknowsthathehasbeenhelpedbythem.Inthecontextofintermediationandhelp,weproposetocastacursoryglanceatthe
conduct,experiencesandobservationsoftheserighteouspeoplewhohaveprovidedglimmersoflightandguidancetothecreaturesofAllahgropingintheamorphousshadesofdarknessanddepression.
Ideasandbeliefsofreligiousleaders
1.ImamZayn-ul-‘Ābidīn
ImamZayn-ul-‘ĀbidīnsupplicatestotheHolyProphet(PeacBeUpHimandHisHousehold)forhelpandintercessioninthesewords:
Omercyoftheworlds!Youaretheintercessorforthesinners.
Onaccountofyourinfinitegenerosity,mercyandmagnanimity,intercedeforusontheDayofJudgement.
O,whohascometoalltheworldsasasourceofmercy!HelpZayn-ul-‘Ābidīn.
Whoisconfinedbythepartyoftheoppressors(andbeseechesyourhelp).
2.ImamMālik
ImamMālik’sprominenceasoneofthefourjuristsofIslamiswell-established.OncecaliphAbūJa‘farMansūrvisitedMedinaandheaskedImamMālik:“Whilesupplicating,shouldIturnmyfacetotheprayerniche[andturn
mybacktotheHolyProphet(PeacBeUpHimandHisHousehold)]orshouldIturnmyfacetotheHolyProphet(PeacBeUpHimandHisHousehold)(andturnmybacktotheprayerniche)?”Onthisinterrogation,ImamMālikreplied:“(Ocaliph!)WhydoyouturnyourfacefromtheHolyProphet(PeacBeUpHimandHisHousehold),asheisthesourceofmediationforyouandforyourancestorAdam( مالسلا هیلع )ontheDayofJudgement?Ratheryoushould(prayandsupplicateby)turningtowardstheProphet(PeacBeUpHimandHisHousehold)andseekhisintercessionsothatheintercedesforyoubeforeAllahontheDayofJudgement.Allahhasdeclared:
(Obeloved!)Andiftheyhadcometoyou,whentheyhadwrongedtheirsouls,andaskedforgivenessofAllah,andtheMessengeralsohadaskedforgivenessforthem,they(onthebasisofthismeansandintercession)wouldhavesurelyfoundAllahtheGranterofrepentance,exteremelyMerciful.[1]
ThisincidenthasbeennarratedbyQādī‘Iyādinhisash-Shifā(2:596)withasoundchainoftransmission.Besides,ithasbeenrelatedbyanumberofothertraditionistsofimpeccablecredibility.SubkīinShifā’-us-siqāmfīziyāratkhayr-il-anām,SamhūdīinKhulāsat-ul-wafā,Qastallānīinal-Mawāhib-ul-laduniyyah,IbnJamā‘ahinHidāyat-us-sālikandIbnHajarHaythamīinal-Jawhar-ul-munazzam.
3.ImamQurtubī
Hehasmentionedintermediationintheinterpretationoftheverse64ofsurahan-Nisā’inhisal-Jāmi‘li-ahkām-il-Qur ’ān(5:265-6).[2]
4.ImamHākim
Inhisbookal-Mustadrak(2:615)hehasmentionedthetraditionrelatingtoAdam’sintermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)andhaspronounceditassound.[3]
5.ImamBayhaqī
HehasrelatedinhisbookDalā’il-un-nubuwwah(5:489)thetraditioninwhichAdam( مالسلا هیلع )reliedonthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold).Hehaspainstakinglyavoidedreferencetoanydisconfirmed(mawdū‘)traditioninhisbook.[4]
ImamBayhaqīinhisbookDalā’il-un-nubuwwah(6:166-7),hasalsorecordedatraditionattributedto‘UthmānbinHunayf.[5]Inaddition,inthesamebook(p.147)andinas-Sunan-ul-kubrā(3:352)hehasalsonarratedtheincidentof‘Umarbinal-Khattābseeking‘Abbās’smediationforrain.[6]
6.Qādī‘Iyād
Hehas,inhisbook,ash-Shifā(1:227-8)narratedAdam’sintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)withthehelpofsoundandfamoustraditions.[7]Inaddition,inthechapterson‘visitingthe
Prophet’sgrave,’‘virtuesandmeritsoftheProphet(PeacBeUpHimandHisHousehold)’andinmanyotherchaptersinhisbookhehasreferredtothequalitiesandattributesoftheHolyProphet(PeacBeUpHimandHisHousehold).
7.ImamNawawī
ImamNawawīinthesixthchapterofhisbookal-Īdāhhasmentionedtheissueofintermediation.[8]Besides,hehasrecordedinal-Adhkāranumberofsupplicationswhichprovetherealityofintermediation.[9]
8.ImamIbnTaymiyyah
IbnTaymiyyahinhisbookQā‘idahjalīlahfit-tawassulwal-wasīlah,commentingontheQur ’ānicverse:
Obelievers!FearAllahandseekmeans(ofapproachto)His(presenceandtoHisnearnessandaccessibility).[10]
writes:
“OfferingmediationinthecourtofAllahspringsfromone’sfaithintheHoly
Prophet(PeacBeUpHimandHisHousehold)andinhisobedience.Anditisbyvirtueofthisobedienceandfaiththatitisobligatoryforeverybelieverunderanycircumstances,outwardlyorinwardly,duringandaftertheProphet’slife,andduringhisresenceorabsence.Oncethisconditionislaiddown,itcannotbevoluntarilydiscontinuedbyanypersononanyexcuseorpretext.AndtheonlywaytoescapethedivinewrathandpunishmentistomaketheHolyProphet(PeacBeUpHimandHisHousehold)ameansofsalvationbyobeyinghimandbyreposinghistrustinhim,becausetheProphet(PeacBeUpHimandHisHousehold)istheownerofthehigheststationofdistinctioninParadiseandheistheintercessorforhisfollowersandtheformerandthelatteroneswillenvyhisposition.HisstatureisthehighestinthecourtofAllahandheisthegreatestamongtheintercessors.AllahhasdeclaredaboutMūsā( مالسلا هیلع ):
AndwithAllah,hewashighlydignified(andrespectable).[11]
Andabout‘Īsā( مالسلا هیلع )Allahhasdeclared:
Hewillenjoyrespectandstatus(both)inthisworldandtheHereafter.[12]
“WhiletheHolyProphet(PeacBeUpHimandHisHousehold)*isblessedwiththehighestdistinctionamongtheprophets,hissupplicationandintercessionwillbenefitonlythepersonforwhomhewillprayandintercede.Whenhepraysandintercedesforaperson,hewillmakehisprayerandintercessionasourceofmediationinthepresenceofAllah,aswasthepracticeoftheCompanions.”[13]*
OncehewasquestionedwhetheritwasvalidorinvalidtodependonthemediationoftheProphet(PeacBeUpHimandHisHousehold),hereplied:
“AllpraiseforAllah!BytheconsensusoftheMuslimsitisquitevalidandpropertorelyonthemeansoffaithintheProphet(PeacBeUpHimandHisHousehold)*,hisobedience,hisremembrance,hissupplicationandintercession,similarlyhisdeedsandthedeedsofhisfollowers,whichtheyhaveperformedinobediencetotheProphet’scommands.AndtheCompanionsusedtodependonhismediationduringhislifeonearthandafterhisdeath,theydependedonthemediationofhisuncle,‘Abbāsastheyusedtorelyonhismediationduringhisearthlylife.”[14]*
9.Subkī
HehasdiscussedatlengththequestionofintermediationinhisbookShifā’-us-siqāmfīziyāratkhayr-il-anāmandhasproveditsrelevanceasavibrantconceptinIslam,aswehavementionedatdifferentplacesinthecourseofthebook.
10.ImamIbnKathīr
ImamIbnKathīrhascommentedonverse64ofsurahan-Nisā’inhisbookTafsīr-ul-Qur ’ānal-‘azīm(1:519-20)andraisedtheissueofintermediation.Hehasnotlevelledanyobjectionagainst‘Utbī’straditioninwhichaBedouinsupplicatesattheProphet’stombforhisintercession.[15]Inhisbookal-Bidāyahwan-nihāyah(1:131;2:291-2)hehasrelatedtheeventofAdam’srelianceontheProphet’smediationandexpressednoreservationsaboutthetradition.[16]ImamIbnKathīrhasrelatedinal-Bidāyahwan-nihāyah(5:167)theepisodeofthemanwhovisitstheProphet’sgraveandpraysforrainthroughhismeansandhehaspronouncedthistraditionquitesound.[17]In
addition,hehasalsorelatedinthesamebook(5:30)thatduringthebattleofYamāmah,thebattle-cryoftheMuslimswasyāMuhammadāh(OMuhammad!Helpus).[18]
11.IbnHajar‘Asqalānī
Hehasinhisbooksal-Isābahfītamyīz-is-sahābah(3:484)andFath-ul-bārī(2:495-6)narratedtheincidentofthemanwhovisitedtheProphet’sgraveforrainthroughhismediation.[19]
12.‘Abd-ur-RahmānJāmī
Heenjoysenviablereputationinthefieldsofpoetry,mysticism,philosophyandtradition.Besides,hisburningandyearninglovefortheProphet(PeacBeUpHimandHisHousehold)bubblesupinhisverses.Heexpresseshisfaithinintermediationinthesewords:
ItwasthemanifestationoftheblessingoftheProphet’snamethatAdam( هيلعمالسلا )receivedpardonandNūhwassavedfromthedevastatingimpactofthe
tempest.
13.Suyūtī
HehasrelatedthetraditionofAdam’sintermediationinad-Durr-ul-manthūr(1:58)andal-Khasā’is-ul-kubrā(1:6)inadditiontonarratingitinar-Riyād-ul-anīqahfīsharhasmā’khayr-il-khalīqahwherehespellsoutitssoundnessbyendorsingtheviewexpressedbyBayhaqī.[20]
14.Qastallānī
Thequalitiesandaccomplishmentsofaspecialgroupofsaintsarerecordedinthetraditions.TheblessingoftheirsupplicationcausesrainandbringsvictoryandtriumphtotheMuslims.Qastallānī’sviewsaboutthemaregivenbelow:
Whenordinarypeoplefallintotrouble,firstofall,theHeraldssupplicateforthem,thenturnbyturntheNobility,Substitutes,therighteousandtheministers(supplicateforthem).Iftheirsupplicationisgranted,wellandgood,otherwise,thesaintofthehighestrank,ghawth(whoisallthetimeengrossedinAllah’sworship,)supplicatesforthem,andbeforehewindsitup,hisprayerisgranted.(ThisisAllah’sspecialblessingonthem.)[21]
Qastallānīhasalsomentionedintermediationinthebeginningofal-Mawāhib-ul-laduniyyah.[22]
15.IbnHajarHaythamī
AhmadShihāb-ud-DīnIbnHajarHaythamīMakkī,whopossessesaneminentpositionamongexpertsonIslamicjurisprudenceandtradition,hasprovedonthebasisoftheexperienceandobservationnarratedbyAbū‘Abdullāh
QurayshīthatAllah’sfavouriteshelppeopleafterdeathastheyhelpthemduringlifeandthevalueoftheirbenefitisnotintheleastreduced.ProducedbelowisanincidentattributedtoAbū‘AbdullāhQurayshī:
AseveredroughthadenvelopedEgyptinitsgripandthepeople’sdistresscausedbyhungerandthirstremainedunrelievedinspiteoftheirprayersandsupplications:
SoIjourneyedtowardsSyria,whenIreachednearAllah’sfriend(Ibrāhīm’s)tomb,hemetmeontheway.Isaidtohim:‘OMessengerofAllah!Ihavecomeasaguest.YoushouldshowyourhospitalityintheformofasupplicationforthenativesofEgypt.’Heprayedforthem,soAllahdrovetheirfamineawayfromthem.[23]
Inthisextraordinaryreference,thedescriptionoftheface-to-facemeetingwithIbrāhīm( مالسلا هیلع )hasbeencommenteduponbyImamYāfi‘īinthesewords:
ThestatementmadebyAbū‘AbdullāhQurayshīthathehadaface-to-facemeetingwiththeFriendisbasedontruth.Onlyanignorantpersoncandenyitwhoisunawareofthemodeoflivingandstatusofthesaintsbecausethesepeopleobservetheearthandtheheavensandseetheprophetsintheirlivingcondition.[24]
Inaddition,IbnHajarHaythamīhaspenneddownaspecialtreatiseal-Jawhar-ul-munazzamonthethemeofintermediation.Onitspage61,hehasspelledoutintermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)asafair(hasan)act.
16.Nūr-ud-DīnQārī
HeisgenerallyknownasMullā‘AlīQārī.HehasdiscussedthisissueinhisbookSharhash-Shifā.
17.AhmadShihāb-ud-DīnKhafājī
KhafājīhasjustifiedintermediationinNasīm-ur-riyād,anexegesisofash-Shifā.
18.Muhammadbin‘Abd-ul-BāqīZurqānī
HehasprovedtherelevanceofthisissueinhisCommentary(1:118-20;12:220-3).[25]
19.Muhammadbin‘AlīShawkānī
ShawkānīhasexpressedtherelevanceofintermediationthroughtheHolyProphet(PeacBeUpHimandHisHousehold)inhisbookTuhfat-udh-dhākirīn(p.195).[26]
20.Ibn‘ĀbidīnShāmī
ThereputationofIbn‘ĀbidīnShāmīasaneminentreligiousscholarhasspreadfarandwide.Hisintellectualsubtletyandjuristicexpertisehaveaddedmanyextrafeatherstohisillustriouscap.HisintellectualandinvestigativemasterpieceRadd-ul-muhtār‘alāDurr-il-mukhtārprovidesfoodforthoughteventodayforscholarsintheformofitsheftyvolumesandrevealshisanalyticalvision.Anumberoftraditionsrelatethatwhenhedecidedtotakeuptheburdenofsuchastupendouswork,whichamountstoenclosinganoceanwithinateapot,he,insteadofrelyingonhisinvaluableintellectualabilityandsubtlety,prayedtoAllahthroughthemediationoftheHolyProphet(PeacBeUpHimandHisHousehold).Hismodeofpresentationwasasfollows:
AndIbegAllahthroughthemeansofHisexaltedProphet(PeacBeUpHimandHisHousehold)*,Hishigh-rankingobedientservants,andespeciallythetruthfulImamA‘zam(AbūHanīfah)thatheshouldeasemyproblembyHiskindnessandenablemetocompleteit.[27]*
Thisformofsupplicationprovedsoeffectiveandtheblessingofmediationgavehimsuchpowerthathecomposedtherecord-breakingbookonIslamiclaw.Itissoauthenticandsowell-documentedthatnootherbookhasexcelleditinreputeandpopularity.
Theencouragingfactorinthiscontextisthatitisanexegesisofthebook
calledDurr-ul-mukhtārandbeforehestartedwritingthebook,hehadwrittenitsholypagesrelatingtoJibrīl( مالسلا هیلع )afterhereceivedpermissionfromtheProphet(PeacBeUpHimandHisHousehold)whichIbn‘ĀdidīnShāmīhasmentionedinthesewords:
AndtheexegetehadclearlyreceivedtheProphet’spermissioneitherintheformofaninspirationoradream.ItwasbyvirtueoftheProphet’sblessingthatthisexegesisedgedouttheinterpretationsofothers.[28]
Ifwereflectonthebackdropoftheseevents,wewillfindthatitismoreaproductoffaiththanlabour,obediencethanhardwork.
21.MahmūdĀlūsī
Commentingontheearlierversesofsurahan-Nāzi‘āt,heexplainsinthesewordsthejustificationofrelianceonAllah’sfavouritesandseekinghelpandsupportfromthem:
Itissaid:Intheintroductorysentencesofthissurah,theseparationofthesoulsofpiouspersonsfromtheirbodiesatthetimeofdeathisdescribedandAllahhasswornbythesedifferentstatesofthesouls.Thesesoulshavetobewrenchedoutofthebodiesbecause,onaccountoftheirlonganddeepassociationwiththeirbodies,theyaredisinclinedtoleavethem.Thereasonforthisdisinclinationisthat,inordertoearnvirtues,thebodyactsasameansoftransport,anditisonthiscountthatthereisagreaterpossibilityofaddingtothescoreofone’svirtues.Thenthesesoulsflytotheworldofangelsandreachthesanctuaryofpurity,andonaccountoftheirforceandnobility,theyblendwiththeelementsthathelpdecidethedestiniesofthecreatures,thatis,theyare
includedamongtheangels,ortheyacquireadministrativecapability.Thatiswhyitissaid:‘whenyouareinvadedbytroubles,youshouldseekhelpfromtheresidentsofthetombs,thatis,fromthefavouritesofAllahwhoareembodimentsofvirtueandpurity,andthosewhohaveleftus.’Thereisnodoubtthatapersonwhovisitstheirtombs,receivesspiritualhelpbyvirtueoftheirblessings,andonmanyoccasions,theknotsofdifficultiesunwindthroughthemediationofhonourandreverencetheyenjoy.[29]
Headds:
ItisalsosaidthatinthesesentencesAllahhasswornbythesegood-naturedpeople,whostepintothefieldofvirtueandsanctityandtrytopurifyboththeinnerandtheouterselfthroughworship,persistentpracticeandaconcertedconfrontationwiththeeviland,asaresult,arepermeatedwithimmediatedivineconsciousness.(Thesesentencesmaybeappliedtotheseholypersonsinthesensethat)theycontroltheirowninstinctivecravingsandconcentratealltheirenergiesontheworldwhereholinessprevails,andfinallyachieveperfectionafterpassingthroughtheevolutionaryphasessothattheycanguidethosewhoarestuckupintheirflawedschedulesandinvesttheirliveswithasenseofpurposeanddirection.[30]
22.Shāh‘Abd-ul-HaqqMuhaddithDihlawī
Shāh‘Abd-ul-HaqqMuhaddithDihlawīcommentsinhisexegesisofShaykh‘Abd-ul-QādirJīlānī’sbookFutūh-ul-ghaybthatwhenthesaintscrossintotheareaofdivineknowledgeandconsciousness,whichisimmunetotheexigenciesofmortality,theyareblessedwithaspecialpowerwhichenablesthemtoperformactsunmediatedthroughexternalcauses,andtheyaretransformedintoembodimentsofexceptionallightandcognizanceasthey
havearrivedfromthemortalworldintothetheworldofimmortality.InthiswaytheyachievethatlevelofperfectionwhichthecommonbelieverswillreceiveinParadise.
23.MuhammadZāhidKawtharī
InhisMaqālāt,hehasdilateduponthethemeofintermediationandproveditspracticeandefficacybyrefutingtheobjectionsofthosewhoareopposedtoit.Inhisview,intermediationthroughtheprophetsandsaintsduringtheirlivesandaftertheirdeathisnotonlyvalidbutdatesbacktothedaysofearlyMuslimswhoseintegritywasinviolateandwhoseunderstandingofthefaithwasunquestionable.
24.MawlānāAshraf‘AlīThānwī
MawlānāAshraf‘AlīThānwī,commentingontheblessingsoftheholyProphet(PeacBeUpHimandHisHousehold)inhisbookNashr-ut-tīb,writes:Itwastransparentlyreflectedfromtheforeheadsofhisancestors.ItwashisuniversallightthatpersuadedAllahtoacceptAdam’srepentance;againitwashislightthatsalvagedNūh( مالسلا هیلع )fromthetempestuouswavesandtransformedtheglowingcoalsoffireintotheblossomsofflowersforIbrāhīm( مالسلا هیلع ).
Thepanegyricthathisuncle‘Abbāscomposedinhispraisehassomeoftheversesasfollows:
AndyouwerewithAllah’sFriendwhenhefacedtheordealofthefire.Howcouldyourlightinhisbackburnhimout?
Andwhenyouwereborn,Theearthwaslightedupandthecosmosturnedintoaplaceofradiance.
SoweinthislightAndilluminationarepassingthroughthewayofguidance.
TheholyProphet(PeacBeUpHimandHisHousehold)listenedtotheseversesby‘Abbāswithraptattentionandexpressedhisappreciationinstantly.Iftheyweregroundedinmerefantasy,hewouldhavestalledhiminhistracks.Sincehedidnotdoso,itprovesthathewasinagreementwiththesubstanceoftheversesandtherefore,thisisaformoftraditionwhichisembodiedintheformofaddressordelivery.
Besides,MawlānāAshraf‘AlīThānwī,hasnamedthethirty-eighthpartofhisbookas“intermediationthroughtheProphet(PeacBeUpHimandHisHousehold)atthetimeofsupplication.”Inthispart,aftermentioningatraditionattributedto‘UthmānbinHunayf,hewrites:“Itprovesthatjustasintermediationthroughsomeone’ssupplicationisvalid,similarly,relianceonsomeoneinthesupplicationforintermediationisalsovalid.”Whenduringtheperiodof‘Uthmānbin‘Affān,‘UthmānbinHunayfaskedapetitionertoutterthesamesupplicationwhichtheProphet(PeacBeUpHimandHisHousehold)hastaughttotheblindCompanion,MawlānāAshraf‘AlīThānwīmakesitthebasisofestablishingthevalidityofintermediationafterdeath.Inaddition,hehasprovedtherelevanceofintermediationthroughsomeoneotherthanaprophet( مالسلا هیلع )by‘Umar ’sintermediationthrough‘Abbās.MawlānāThānwīhasalsodeclaredtheactofintermediationthroughtheProphet’sgraveduringthetimeof‘Ā’ishahasvalid.Finally,afterreproducing‘Utbī’straditioninwhichabedouinhadcalledontheProphet’sgravefortherepentanceofhis
sins,aswehaveexplainedinreferencetothe64thverseofsurahan-Nisā’inthe3rdsectionofchapterfive,hewrites:“Asithappenedintheearlydays,andthereisnocontradictionofit,ithasacquiredthestatusofaproof.
25.AhmadbinZaynīDahlān
AMakkanjuristofMuslimlaw,AhmadbinZaynīDahlāninhisjournalFitnat-ul-Wahhābiyyah,hasestablishedthelegalityofintermediation,beseechingtheprophetsandsaintsforhelpandintercession,andhehascogentlyrefutedthedoubtsandallegationsofthosewhoareopposedtotheseperfectlylegalacts.
26.Muhammadbin‘Alawīal-Mālikī
Awell-knowncontemporaryreligiousscholarpostedatMakkahMuhammadbin‘Alawīal-MālikīinhisbookMafāhīmyajibantusahhahhasconductedwell-documentedresearchontheconceptofintermediation.Inaddition,inhisbookShifā’-ul-fu’ādbi-ziyāratkhayr-il-‘ibādhehasprovedtherelevanceofintermediationinacomprehensivemanner.
27.MuhammadHishāmKabbānī
HeisafamouscontemporaryreligiousscholarandhehaswrittenabookcomprisingsevenvolumesEncyclopediaofIslamicDoctrineonthebeliefsofAhl-us-Sunnahwaal-Jamā‘ah.Inthefourthvolumeofhisbookhehasjustifiedthebeliefinintermediationonthebasisofavastarrayofhistoricalandrationalarguments.
28.MahmūdSa‘īdMamdūh
Hehascompiledabookonthegenesisandexegesisofalargenumberoftraditionsrelatingtothethemeofintermediation.ItiscalledRaf‘-ul-minārah.Hehasestablishedthetruthofintermediationbyrefutingtheobjectionsofitsdenigratorsinreferencetothesoundtraditionstheyhaveadducedagainsttherelevanceofintermediation.
Experiencesandobservationsofthegreatsaints
Thesecretsoftheworldsofpurgatory,angelsanddivinityarerevealedtoAllah’ssaintsinamannerandstylethatisdeniedtothecommonrunofpeople.Theiropinionisauthenticinallhumanandnon-humanfieldsofactivityanditcanneitherbechallengednoranyflawsfoundinitsinherentcogency.Therefore,itisquiterational,andarecognitionofhumanlimitations,tobelieveintheiropinionsbecausetheirstatementsarenotbasedonanyinanityortrivialitybuthavebeenderivedthroughextra-ordinaryobservationandsupportedbytheballastofdivinesanction,asnoonecandenythat“whatisheardcannotequalwhatisseen.”
GivenbelowaresomeoftheexperiencesofthegreatsaintswhohaveattaindAllah’spleasurethroughworship,concentrationandexceptionaldeedsofpietyandhumanservices:
1.ThetombofUmmHarāmbintMilhān
UmmHarāmbintMilhānaccompaniedtheMuslimarmythatinvadedCyprus.TheProphet(PeacBeUpHimandHisHousehold)hadpredictedthatshewouldparticipateinthenavalwar.Itsohappenedthatshefelldownfromahorseboardingashiporjustherfootslippedandshediedasamartyrandshewasburiedatthatspotandherblessingswererevealedtothepeople.Hergravecametobeknownasthegraveofapiouswoman,andpeoplesupplicateathergrave,theirsupplicationsaregrantedbyAllahandpeoplealsosupplicateforrainthroughhermediation.[31]
2.ThetombofAbūAyyūbal-Ansārī
HewasoneofthegreatCompanions.HetookpartinthebattleofConstantinople.Neartheenemyborderhefellill.Astheillnessgrewworse,hedictatedhiswillasfollows:
WhenIdie,takemydeadbodywithyou,whenyoulineupagainsttheenemy,burymeinyourfeet.[32]
So,actingonhiswill,theIslamicsoldiersburiedhimatthefootofthefortandwarnedtheenemiesthatincasetheytriedtodesecratehisgrave,nochurchintheIslamiccountrywouldremainsafe.Thus,eventheenemieswereforcedtoreverehisgrave,andpeoplesooncametoknowtheblessingsemanatingfromthegrave.Whatevertheyprayedforatthegravewasimmediatelygranted.
AndAbūAyyūb’sgraveliesneartherampartsofthefortandeverybodyknowsit...Whenpeopleprayforrainthere,itstartsraining.[33]
Mujāhidsays:
Wheneverthereisfamine,peopleexposethegrave,soitstartsraining.[34]
3.IbnAbūHātimRāzī
ThefamoustraditionistIbnAbūHātimRāzīhasrecordedhisobservationaboutthetombofImam‘AlībinMūsāRadā:
WheneverIwasstayinginthecityofTūsandhadaproblem,IcalledonthetombofImam‘AlībinMūsāRadāandprayedtoAllahtosolvethatproblem,theprayerwasinvariablygrantedandtheproblemwassolved.AndthisisanexperienceIhavehadrepeatedly.[35]
4.ImamShāfi‘ī
ImamShāfi‘īdescribeshisownexperienceabouttheblessingsofthetombofImamAbūHanīfah:
IderiveblessingfromthepersonofImamAbūHanīfahandIvisithisgraveeveryday.WhenIfaceaproblem,Ioffertwooptionalcyclesofprayerandvisithisgraveand(whilestanding)IpraytoAllahtosolvemyproblem.AndIhavenotevenlefttheplacethatmyproblemissolved.[36]
ThiswasthestatementandpracticeofsuchagreatImamwhosestatusandscholarlystaturehadbeenacknowledgedbytheentireworldofIslam.Hisconceptualandintellectualintegritywassimplyunassailable.WhenhehimselfissayingthatvisitingthetombsofAllah’sfavouritesisasourceofblessing,thenthereishardlyanyjustificationfordenyingitscredibility.
Shāh‘Abd-ul-HaqqMuhaddithDihlawīhasreproducedastatementbyImamShāfi‘īinhisbookAshi‘‘at-ul-lam‘āt(2:923):
“ThelightedgraveofMūsāKāzimisapatentantidotefortheacceptanceofprayer.”
ItwasImamShāfi‘ī’spracticethathecalledonthetombs,supplicatedextensivelyandhissupplicationswereaccepted.Fromthishedrewthecorrectinferencethattheseplaceswerepatentorelixirfortheacceptanceofprayer.ThatiswhyhepronouncedthetombofImamMūsāKāzimasapatentantidote.
5.Ibn-ul-Jawzī
InthebiographyofsaintsSifat-us-safwah(2:266),hewritesaboutIbrāhīmbinIshāqHarabī:
Andhisgraveisopentoeveryone.Peoplereceiveblessingfromit.
HehasalsodescribedAdam’sintermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)inthefirstchapterofhisbookal-Wafābi-
ahwāl-il-Mustafā(1:33).[37]
6.‘Abd-ul-GhanīMaqdisīHambalī
Aswellingappearedontheuppersideofhisarm.HerubbedtheaffectedpartagainstthegraveofImamAhmadbinHambalandtheswellingsubsided.
MuhammadZāhidKawtharīsays:“ThisincidentisrecordedinDiyā’MaqdisīHamblī’sbookal-Hikāyāt-ul-manthūrahandIhaveseenitinhishandwrittenmanuscript.[38]
7.Abūal-QāsimQushayrī
Heisincludedamongthegreatmysticsandtraditionists.Inthethirdandfourthcenturiesheactedasasourceofinspirationforscholarsandintellectuals.HehasdescribedhispersonalexperienceofthefamoussaintMa‘rūfKarakhīinthesewords:
Hewasoneoftheeldestholypersonsandhissupplicationwasunexceptionallygranted.Evennowsupplicationisofferedwhilestandingbyhisgraveforrecoveryfromanillness.ThenativesofBaghdadsay:Ma‘rūf(Karakhī’s)graveispatentmedicine.[39]
8.MujaddidAlfThānī
MujaddidAlfThānīmentionsoneofhisownperplexities:
“Iwasinvolvedinaproblembutthereseemedtobenowayout.Aconsiderableperiodoftimeelapsedbuttheproblemrefusedtobesolved.AworryconstantlyniggledmethatImaynotbeheldaccountableforthislapse,therefore,Ishouldtrytogetridofitassoonaspossible.IfeltquiteuncomfortableandIprayedtoAllahrepeatedlytohelpmeoutofthisstateofanxiety.”Hisownwordsareasfollows:
Bychance,Ihappenedtopassbythetombofarelative,andIalsosoughthishelpinthismatter.MeanwhileAllah’sblessingalsohelpedmeandtherealityofthematterwasunravelled,andthespiritualrelationIhavewiththeholyProphet(PeacBeUpHimandHisHousehold)*stoodmeingoodsteadandconsoledasorrowfulheart.[40]*
9.ShāhWalīAllahMuhaddithDihlawī
Hewasoneofthosegreatsaintswho,onaccountofhisGod-givenvisionanddivineknowledge,couldseetheinnerrealitywithhisnakedeyeandthenproclaimeditpublicly.HehaswrittenamatchlessbookFuyūd-ul-haramaynbasedonobservations.Thegistofitsninthandtenthchaptersisasfollows.Hesays:
"WecalledatMedina,andweclearlysawwithourowneyesthesouloftheholyProphet(PeacBeUpHimandHisHousehold)andonthatdaythisrealitywasrevealedtousthatthepuresoulcanalsobeseenlikethebodyandthesecretofthelifeofprophetsafterdeathwasalsodisclosedtous.
OnthethirddaywecalledandsentsalutationsontheProphet(PeacBeUpHimandHisHousehold),andalsovisitedthegravesofAbūBakras-Siddīqand‘UmarFārūq.
Thenwehumblysubmitted:wehavecalledonyouwithgreatexpectationstoreceiveyourmercyandblessing.Havemercyonus."
Headds:
TheholyProphet(PeacBeUpHimandHisHousehold)*expressedgreatjoyandIfeltthatthesheetofhiskindnesshadwrappedandcoveredme.Thenheembracedme,andappearedbeforeme,disclosedmanysecretsandpersonallyinformedmeandbrieflyhelpedmeandtoldmehowIcouldseekhishelpformyneeds.*
Abriefsummary
Theseareafewoftheobservationsandexperienceswhichspancenturiesofhumanexistence.TheyclearlyprovethatthegravesandtombsofthechosenpeopleofAllahareasteadysourceofdivineblessingsandbenefitsformankind.Thediscerningpersonsdonottreatthesespotsofthesaintsasworthlessorasmereheapsofmudandmortar;rathertheybelievethattheyaremenofdistinctionandAllahhasspeciallyrewardedthemfortheirpietyandhumanservice.Someofthesesaintsarelookeduponasultra-magnanimous.Therefore,nooneshouldentertainanydoubtorreservationabouttheirpurityandexceptionalstatus.
Aperson,whohimselfisstrippedofspiritualvision,hasnorighttomisguidepeopleaboutthesefavouritesofAllah.Hehasnorighttosaythatthesepeoplearedead,lyinginertandlifelessintheirgraves,andtherefore,lackthepowerandtheenergytohelpanyone.Hisstatementiscompletelybaselessandisjustifiedneitherbyhistoricalprecedentnorbyrationalargument.
AnimportantpointtobenotedinthiscontextisthatonlythoseresidentsofthetombsdeserveourreverencewhohadattainedaccesstothenearnessandthepleasureofAllahandwhosepiousactsandvirtuousdeedshadmadethempopularduringtheirlives.Onlysuchpersonsaretobeimploredforhelp.ThispointhasbeenclarifiedbyShāh‘Abd-ul-‘AzīzMuhaddithDihlawīinunmistakableterms.Hesays:
Helpshouldbesoughtonlyfromthefamoussaints.
asthepublicopinionisthelitmustestofthepopularityorunpopularityofasaint.Hehasalsoprescribedamethodfordiscoveringthestatureofasaintandforseekinghelpfromhim.ThiscanbelookedupinFatāwā‘Azīzī.
TheLastWord
IntheearlierpageswehaveestablishedtherealityofintermediationwithcogentreasoningandsolidevidencefromtheQur ’ānandtheSunnah.Theevidence,andarationalinterpretationoftheevidence,clearlyprovethatintermediationisacorrect,validandlegalwaytoattainaccesstoAllah’sfavourandfortheinstantacceptanceofoursupplications.TheevidenceismainlydrawnfromtheQur ’ānandtheSunnah,whicharethebasicdependablesourcesofknowledgeforthebelievers.AllahandHisbelovedProphet(PeacBeUpHimandHisHousehold)havecommandedustoseekmeansofhelpandassistance.FromthetimeoftheCompanionstothepresent-day,theMuslimscollectivelyrelieduponallthevalidformsofintermediation,andtocapitall,
theCompanionsthemselvesreliedontheProphet’smediation.Heneverdiscouragedthemortoldthematanyoccasion:‘youareindulgingininnovationordisbeliefonaccountofintermediationasitviolatesthebasicprincipleofyourfaith.’
Ontheotherhand,tosuittheirneeds,hehimselfencouragedandpersuadedthemtorelyonhismediation,aswehavedescribedtheincidentoftheblindCompanioninatraditionattributedto‘UthmānbinHunayfwhoseeyesighthadinstantlyreturnedthroughthemediationoftheholyProphet(PeacBeUpHimandHisHousehold)alongwithmanyotherirrefutableexamples.
Ithasbeenthecherishedpracticeoftheearlybelievers,theCompanions,theSuccessorsandtheirCompanionstorelyontheintermediationthroughtheholyProphet(PeacBeUpHimandHisHousehold)andthegreatCompanions.IfsomeonedeniesintermediationandtriestomisinterpretthestatementsandactsoftheProphet(PeacBeUpHimandHisHousehold),heshouldkeepinmindtheProphet’ssayinginwhichhehadpronouncedhisCompanionsasthemosthonouredonesamongthebelievers.Hesaid:
Thebestpeoplearethosewhoareinmytime,thenthepeoplewhowillcomeafterthem,(and)thenthepeoplewhowillcomeafterthem.[41]
ThetraditionclearlyindicatesthattheactoftheCompanions,Successors,andthentheirCompanions,theearlybelieversandthereligiousleadersisfarmorereliable,dependableandcommendablethantheactofthosewhodenytherelevanceofintermediationandcookupspuriousexplanationstorefuteitslegality.Obviously,thedenier,liketheproverbialliar,hasnolegs,noteventhecrutches,tostanduponbecausepropsofsandarenosubstituteforthestavesofballastandconcretewhichderivetheirstrengthnotonlyfromcorrectfaithbutalsofromitsequallysensibleandrationalinterpretation.
ItisalsoquitetruethatAllahisevenclosertousthanourmainartery,andanyonewhodeniesthisrealityinfactdeniesaQur ’ānicinjunction.But,alongwithit,weshouldalsoconcentrateonHisSunnah.IfAllahhadwilled,HecouldhavesentHisWordandcommands,unmediatedandunfiltered,butHehasnotoptedforthiscourseofactionormodeofrevelation.HechoseHisreveredprophetsasthecarriersofHisMessage.Thisistheestablisheddivinepractice.ThenhowisitpossibletoattainaccesstoHimorwinHispleasurebyignoringHispractice,thatis,withoutrelyingonthemeansofHisprophetsandmessengers?IsitpossiblewithoutthemtoactonHisrevealedcommandsinthewayHedesiresustoact?IfAllahhaddesiredthatHiscreaturesshouldhavedirectaccesstoHimandwitnessHisblessingsupfront,HewouldneverhavesentthehonouredmessengersandcommandedthebelieversthroughtheholyQur ’āntoseekmeansofhelpandsupport.
Thiscanbeillustratedbyasimpleexample.Damsgenerateelectricitybutfromthereitcannotbedirectlysuppliedtohousesandfactories.Ifanyonetriestoobtainelectricitydirectlyfromadam,hewillbeburntintocinders.Firstofall,electricityissuppliedtothegridstationsfromthepowerstationandthenitissuppliedtodifferentplacesinvaryingvoltagewiththehelpofavarietyoftransformers.Peopledonotrelyonthisalone,buttheyuseothergadgets,likestabilizersetc.,tomakeitsdomesticandindustrialsupplyassafeandsecureaspossible.Alltheseprecautionsaretakentoensureregularsupplyandminimizerisk.
Whenwecannotoperateourdomesticandelectricoutfitsbyobtainingelectricitydirectlyfromthepowerstation,howisitpossibletodrawAllah’sblessingsdirectlyfromHim.HowisitpossibleforussinnerstohaveunveiledandunscreenedaccesstothegloryofAllahwhenHishonouredProphetMūsā( مالسلا هیلع )andhisseventyCompanionscouldnotstandevenareflectionofHisglimpse?Mūsā( مالسلا هیلع )fellunconsciouswhilehisseventyCompanions,overawedandoverdazzled,collapseddeadasdoornailsonthespot,asitisrevealedinthefifty-fifthverseofsurahal-Baqarah.WhenHisownchosenPsrophet( مالسلا هیلع )fellunconsciousbythesightofeventhefaintestreflectionofHissplendourandseventyofHisCompanionslosttheirlives,howisitpossibleforuscreaturesofsinandguiltofthefifteenthcenturytoevendream
aboutanaccesstoHisuncurtainedglory?
Unfortunately,today,wehavetailoredreligiousinjunctionstoournatureandconvenience.Whatevercaterstoourtemperamentandpampersourmoodisfaith;andwhatevergoesagainstourgrainandisinconflictwithourlikingandinclination,eventhoughitisestablishedbysoundtraditionsandthepracticeofthefavouritesofAllah,wethrowitintothedustbinasapieceofdiscardedtoast.Thisissheerexpediencyandfundamentallyincompatiblewiththeuniversalprinciplesofourfaith.Therefore,theimperativeneedofthetimesisnottofollowacalculusofcompromisebuttounderstandtheessenceofourfaith,whichisthefaithofAhl-us-Sunnahwaal-Jamā‘ah,andfollowitsprincipleswithoutanyattemptatself-indulgenceandself-gratification.
MayAllahblessuswiththepowerandabilitytounderstandourfaithcorrectly!
Refererences
[1].Qur ’ān(an-Nisā’)4:64.
[2].seep.212.
[3].seep.147.
[4].seep.148.
[5].seep.180.
[6].seep.325.
[7].seepp.150-1.
[8].seep.213.
[9].seep.212.
[10].Qur ’ān(al-Mā’idah)5:35.
[11].Qur ’ān(al-Ahzāb)33:69.
[12].Qur ’ān(Āl-i-‘Imrān)3:45.
[13].IbnTaymiyyah,Qā‘idahjalīlahfit-tawassulwal-wasīlah(pp.5-6).
[14].IbnTaymiyyah,Majmū‘fatāwā(1:140).
[15].seep.208.
[16].seep.148.
[17].seep.230.
[18].seep.32.
[19].seep.230.
[20].seep.151.
[21].Qastallānī,al-Māwāhib-ul-laduniyyah(2:726);Zurqānī,Commentary(7:487).
[22].seep.149.
[23].IbnHajarHaythamī,al-Fatāwāal-hadīthiyyah(pp.255-6).
[24].IbnHajarHaythamī,al-Fatāwāal-hadīthiyyah(p.256).
[26].seep.179.
[27].Ibn‘ĀbidīnShāmī,Radd-ul-muhtār‘alāDurr-il-mukhtār(1:3).
[28].Ibn‘ĀbidīnShāmī,Radd-ul-muhtār‘alāDurr-il-mukhtār(1:9).
[29].MahmūdĀlūsī,Rūh-ul-ma‘ānī(30:27-8).
[30].MahmūdĀlūsī,Rūh-ul-ma‘ānī(30:28).
[31].IbnKathīr,al-Bidāyahwan-nihāyah(5:235).
[32].Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(1:404-5).
[33].Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(1:405).
[34].Ibn‘Abd-ul-Barr,al-Istī‘ābfīma‘rifat-il-ashāb(4:6).
[35].IbnAbūHātimRāzī,Kitāb-uth-thiqāt.
[36].KhatībBaghdādīhasrelatedtheincidentwithasoundchainoftransmissioninhisTārīkhBaghdād(1:123);IbnHajarHaythamī,al-Khayrāt-ul-hisānfīmanāqib-il-imāmal-a‘zamAbūHanīfah(p.94);MuhammadZāhidKawtharī,Maqālāt(p.381);andIbn‘ĀbidīnShāmīinRadd-ul-muhtār‘alāDurr-il-mukhtār(1:41).
[37].seep.149.
[38].MuhammadZāhidKawtharī,Maqālāt(p.381).
[39].Abūal-QāsimQushayrī,ar-Risālat-ul-qushayriyyah(p.41);KhatībBaghdādī,TārīkhBaghdād(1:122);Ibn-ul-Jawzī,Sifat-us-safwah(2:214).
[40].MajaddidAlfThānī,MaktūbātImamRabbānī(3:149#220).
[41].Bukhārīrelateditinhisas-Sahīh,b.ofshahādāt(witnesses)ch.9(2:938#2509),b.offadā’il-us-sahābah(virtuesoftheCompanions)ch.1(3:1335#3451),b.ofriqāq(softeningofhearts)ch.7(5:2362#6065);andTirmidhīgradedithasan(fair)sahīh(sound)inhisal-Jāmi‘-us-sahīh,b.ofmanāqib(merits)ch.57(5:695#3859).
Glossary
Ādam( مالسلا هیلع ):nameofthefirstProphetofAllah,i.e.Adam.
Athar:pl.āthār.lit.relating.GenerallyusedforahadithrelatedbyoneoftheCompanions,asdistinguishedfromoneoftheProphet’sown.
da‘īf:aninaccuratenarrationwhichdoesnotqualifytobeeithersahīh(sound)orhasan(fair),andhencecannotbeusedasabasisofanIslamicopinion.
dīn:itisanArabicwordforreligion.Itismorespecificallyusedforthereligionandrevealedbooksoftheprophetsandthemessengers.Itisacomprehensivetermcoveringnotonlyreligiousritesandritualsbutalsoappliestoallaspectsoflifeandprovidesguidanceinallofitspursuits,whilemadhab(religion)isrestrictedtoman’sspirituallifeandregulatesitsrelationshipwithGodalone.
dinar:anancientgoldcoin.
dirham:asilvercoinweighing50grainsofbarleywithcutends.Itequalstoone-twelfthofūqiyah(128grams)ofgoldinvalue.
du‘ā’:lit.tocallsomeone;makingsupplicationtoAllah.
Fajr:dawnorearlymorningbeforesunrise;morningprayer.
gharīb:ahadithorversionreportedbyonereliableorunreliablenarratorwhichdiffersincontextwithanotherhadithorversionreportedbyagroupofreliablenarrators.Agharībhadithcanbesahīh(sound)orda‘īf(weak).
ghawth:lit.onetowhomwecancryforhelp.Amediator;atitlegiventoasaintofthehighestorder.
hadith:pl.hadiths.Thesayings,practiceandapprovedtraditionsoftheProphetMuhammad(PeacBeUpHimandHisHousehold).
hāfiz:lit.aguardianorprotector.(1)oneofthenamesofGod,al-Hāfiz.(2)agovernor,guardianoftheMakkantemple.(3)onewhohascommittedthewholeoftheQur ’āntomemory.(4)onewhohascommitted1lakhhadithstomemory.
hajj:theyearlypilgrimageoftheMuslimstoMakkah.
Hārūn( مالسلا هیلع ):theprophetAaron.
hasan:ahadith,narratedbyareliablechainoftransmissionthoughnotapproachingthegradeofsahīh(sound)hadith,butrecordsacompletechainofnarratorsuptotheProphet(PeacBeUpHimandHisHousehold).
Imam:onewholeadspeopleinprayers;aneminentIslamicscholar.
‘Īsā( مالسلا هیلع ):nameofAllah’spenultimatemessenger,Jesus.
Isrāfīl( مالسلا هیلع ):nameofanangelofhighrank.
istighāthah:toasksomeoneforhelp.
Jibrīl( مالسلا هیلع ):thearchangelGabrielwhobroughttherevelationsofAllahtoHismessengers.
jihad:thewordjihad,intermsoftheacquisitionofadesirableandcommendableobjective,carriesanumberofmeanings.Jihadisstrivingagainsttheevilsoftheself,anditisalsothestrugglewagedforthepropagationofIslamandtheintegrityofUmmah.Forexample,tolaunchjihadthroughtongueandpenfortheimprovementanddevelopmentoftheIslamicsociety;anarmedstruggleagainsttheexploitiveforcesisalsojihadbutthisis‘minorjihad’whileaperpetualstruggleagainsttheevilwishesofone’sselfis‘majorjihad’.JihadisoneofthecardinalarticlesofIslam.
Ka‘bah:acube-shapedbuildingatthecentreofal-Masjid-ul-Harām(thegreatmosqueatMakkah)towardswhichallMuslimsfaceinprayer.ItisalsoknownastheHouseofAllah.
kawthar:lit.abundance.ApondinParadise.
lahd:thehollowmadeinthegraveontheKa‘bahside,inwhichthecorpseisplaced.
maqāmIbrāhīm:theplaceatMakkahwithintheboundaryofal-Masjid-ul-Harām,tohavetheimpressionofthefootprintsoftheProphetIbrāhīm( هیلع
مالسلا ).ThereisastoneonwhichIbrāhīm( مالسلا هیلع )stoodwhileheandhisson,theProphetIsmā‘īl( مالسلا هیلع ),werebuildingtheKa‘bah.
Maryam:theProphet‘Īsā’smother;Mary.
mawdū‘:amawdū‘traditionnarratedbyaliar,anarratorwhoseactoflyinginrelatingtraditionshasbeenproved.
Mīkā’īl( مالسلا هیلع ):nameofanangel,Micheal.
mu’adhdhin:onewhogivestheadhān,thecalltoprayer,loudlycallingpeopletocomeandperformtheprayer.
Mūsā( مالسلا هیلع ):theprophetMoses.
nawāfil:pl.ofnafl,avoluntaryact;aworkofsupererogation.
Nūh( مالسلا هیلع ):theprophetNoah.
Rabb:oneofthenamesofAllah;Sustainer.
sahīh:sound.AhadithwithanunbrokenchainofnarratorsrangingfromtheProphetMuhammad(PeacBeUpHimandHisHousehold)andapproachinganerathroughreliablenarratorswithoutbeingshādh(odd)ormu‘allal(faulty)inbetweenthetwocrossrelaters.
Sālih( مالسلا هیلع ):theprophetSalih.
Shariah:lit.road.Itisalegalmodalityofapeoplebasedontherevelationoftheirprophet/messenger.ThelastShariahisthatofIslamthatabrogatesallpreviousshariahs.
Sunnah:pl.sunnahs.lit.thepath,wayoraform,thecustomarypracticeofapersonoragroupofpeople.Ithascometoreferalmostexclusivelytothelegalwayorways,orders,statementsandactsofworship,etc.,oftheProphetMuhammad(PeacBeUpHimandHisHousehold)whichhavebecomethemodelstobefollowedbytheMuslims.
surah:achapteroftheholyQur ’ān.Thereare114chaptersintheholyQur ’ān.
taqwā:lit.itmeansabstinence;piety.Initstechnicalsense,itmeanstoabstain
fromdubiousactsforAllah’spleasureandforfearofHisdispleasure.
‘Uzayr( مالسلا هیلع ):nameoftheprophetEzra.
Ya‘qūb( مالسلا هیلع ):theprophetJacob.
Yūsuf( مالسلا هیلع ):nameoftheprophetJoseph.
Zakariyyā( مالسلا هیلع ):ArabicnameoftheprophetZachariya.
zakat:ayearlyfixedpercentageofwealthandpropertyoftheMuslimsliabletozakattobepaidtothepoorandtheneedyoftheMuslimCommunity.Itisobligatory,asitisoneofthefiveindispensablepillarsofIslam.
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