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.

M.FarooqRana

ResearchScholar

Farid-e-MillatResearchInstitute

Rabī‘-ul-Awwal,1421AH

CHAPTERONE:RealityofIntermediation

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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