Alhassanain(p) Network for Heritage and Islamic Thought

Question 7: Why do Shi’a Add Ashhadu anna ‘aliyyan waliyyullah” in the Call to Prayer?

In adhan{call to prayer} , why do you say,“Ashhadu anna ‘aliyyan waliyyullah” {“I bear witness that ‘Ali is Wali of Allah” } and give testimony to the wilayah{guardianship} of ‘Ali (‘a)?

Reply: In order to reply to this question, let us consider the following points:

1. In their books on jurisprudence, all the Shi‘ah jurists{fuqaha} stress that to say:“I bear witness to the wilayah of ‘Ali (‘a)” is not part of adhan or iqamah, and no one has the right to say that it is part of any of the two.

2. From the viewpoint of the Qur’an, ‘Ali (‘a) is one of the awliya’, and the following verse explicitly points to his wilayah over the Muslims:

﴿ إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ ﴾

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.” 1

The Sunni Sahihs and Musnads include narrations that highlight the fact that the noble verse was revealed to praise ‘Ali (‘a) who, while doing ruku‘{bowing down in prayer} , gave his ring to a poor person.2 When this verse which refers to ‘Ali (‘a) was revealed, Hassan ibn Thabit versified this event in the following poem:

فأنت الذي أعطيت إذ أنت راكع

فدتك نفوس القوم يا خير راكع

فأنزل فيك الله خير ولاية

وبينهما في مُحكمات الشرائع

You are the one who donated, while doing ruku‘. May the souls of the folk be sacrificed to you, O the best of those who bow down!

Thus, God has sent down the best wilayah to you, and explained it through the decrees of the Shari‘ah.

3. The Holy Prophet (S) said:

إنما الأعمال بالنّيات

“Verily, actions are (judged) by intention.”

Since the wilayah of ‘Ali (‘a) is one of the principles stipulated in the Qur’an, and the said phrase is not regarded as part of the adhan (or iqamah), what is wrong about uttering it alongside the testimony to the apostleship of the Prophet (S)?

Here, it is necessary to mention that if due to adding a sentence to adhan, the Shi‘ah must be castigated, how could the following two cases be justified?

1. Authentic historical references confirm that the following phrase:

حيّ على خير العمل

Hayya ‘ala khayr al-‘amal

“Come to the best of deeds”

was part of adhan,3 but during the caliphate of the second caliph, this phrase was omitted under the pretext that when people hear the words“the best of deeds” they will think that praying is better than jihad and cease taking part in jihad. And things remained as such.4

2. The sentence,

الصلوة خير من النوم

As-salatu khayrun mina ’n-nawm

“Prayer is better than sleeping”

was not part of the adhan during the time of the Holy Prophet (S) but has been included therein later on,5 and as such, in the book, Al-Umm, Imam ash-Shafi‘i says:

“أكره في الأذان الصلوة خير من النوم لأن أبا محذورة لم يذكره ”

It is not pleasing for me that we say in the adhan: ‘as-salatu khayrun mina ’n-nawm’ because Abu Mahdhurah (one of the narrators and muhaddithun) has not included it (in his compilation of hadiths). 6

Notes

1. Surah al-Ma’idah 5:55.

2. The references concerning the circumstances related to the revelation of this verse on the said case is more than what have been enumerated here. Anyway, below are some of these ample references:

Tafsir at-Tabari, vol. 6, p. 186;

Ahkam al-Qur’an (Tafsir Jasas), vol. 2, p. 542;

Tafsir al-Baydawi, vol. 1, p. 345;

Ad-Durr al-Manthur, vol. 2, p. 293.

3. Kanz al-‘Ummal, “kitab as-salah,” vol. 4, p. 266, an at-tabrani, “kana Bilal yu’dhdhin bi’s-subh fayaqul: hayya ‘ala khayr al-‘amal”; Sunan Bayhaqi, vol. 1, pp. 424-425; Malik, Al-Muwatta’, vol. 1, p. 93.

4. Kanz al-‘Irfan, vol. 2, p. 158; Sirat al-Mustaqim wa Jawahir al-Akhbar wa al-Athar, vol. 2, p. 192; Qawshachi, Sharh at-Tajrid, mabhath imamah, p. 484, “sa‘ad al-minbar wa qal: ayyuha ’ n-nas thalath kann ‘ala ‘ahd rasul Allah ana anhi ‘anhum wa aharramahunna wa hiya mut‘ah an-nisa’i wa mut‘ah al-hajj wa hayya ‘ala khayr al-‘amal”.

5. Kanz al-‘Ummal, “kitab as-salah,” vol. 4, p. 270.

6. Quoted in Dala’il as-Sidq, vol. 3, “al-qism ath-thani,” p. 97.

Question 8: Who is the Mahdi of Muhammad’s Progeny {Al Muhammad} and why are you waiting for his advent?

Reply: Among the issues on which the heavenly religions have consensus of opinion is the“Global Reformer” who shall appear at the end of time. Not only the Muslims but also the Jews and Christians are waiting for the advent of this man who will spread justice in the world. A survey of the Old and New Testaments will make this fact clear.1

In this regard, muhaddithun narrate that the Holy Prophet (S) has said:

لو لم يبق من الدهر إلا يوم لبعث الله رجلاً من أهل بيتي يملأها عدلاً كما مُلئت جوراً

Even if only one day is to remain in this world, God will surely send a man from my Ahl al-Bayt who shall fill the world with justice and equity just as it has been filled with oppression.2

Therefore, as it has been mentioned earlier, the belief in the coming of such a reformer is commonly acknowledged by the authorities of the heavenly religions, and by many traditions regarding the Promised Mahdi presented in the Sahih and Musnad books of the Ahl as-Sunnah. The muhaddithun and scholars of the two Islamic sects (Shi‘ah and Sunni) have written a good many books regarding him (‘a).3

The compendium of these traditions have specified his characteristics and salient features in such a manner that they are exactly applicable to the direct son of Imam Hasan al-‘Askari (‘a),4 the 11th Imam followed by the Shi‘ah. According to these traditions, his name is the same as that of the Holy Prophet (S);5 he is the twelfth Imam,6 and he is from the progeny of Husayn ibn ‘Ali ibn Abi Talib (‘a).7

By Divine Command, the Promised Mahdi was born in 255 AH and he is now living like other people, though in a state of occultation{ghaybah} .

It is necessary to note that such a long life is incongruent neither with science and learning, nor with the logic of revelation. Today science is at the threshold of increasing man’s longevity, believing that man has the ability to live for ages and ages, and if one remains safe from defects and vulnerabilities, the prospect for a long life will be brighter. History has also recorded the names of those who had lived to a very great age.

Concerning Prophet Nuh (Noah) (‘a), the Glorious Qur’an says:

فلبث فيهم ألف سنة إلا خمسين عاماً .

“And he remained with them (his people) for a thousand-less-fifty years.” 8

And regarding Hadrat Yunus (Jonah) (‘a), it says:

فلولا أنه كان من المسبحين للبث في بطنه إلى يوم يُبعثون .

“And had he not been one of those who celebrate Allah’s glory, he would have surely remained in its belly till the day they will be resurrected.” 9

Similarly, from a Qur’anic viewpoint and in the view of all Muslims of the world, Hadrat Khidr (‘a) and Hadrat ‘Isa (Jesus) (‘a) are still alive and they will continue to live.

Notes

1. Psalms of David, Songs 96-97; Book of Daniel, chap. 12 of the Old Testament; Gospel of Matthew, chap. 24; Gospel of Mark, chap. 13; Gospel of Luke, chap. 21 of the New Testament are narrating about the Promised One for whose advent the world is waiting.

2. Sunan Abu Dawud (Egypt: Taziyyah Press, n.d.), vol. 2, p. 207; Yanabi‘ al-Mawaddah, p. 432; Nur al-Absar, bab 2, p. 154.

3. See, for example, Muhammad ibn Yusuf ibn al-Kanji ash-Shafi‘i, Al-Bayan fi Akhbar Sahib az-Zaman; ‘Ali ibn Husam ad-Din known as Muttaqi al-Hindi, Al-Burhan fi ‘Alamat Mahdi Akhir az-Zaman; Ahmad Amin Misri, Al-Mahdi wa’l-Mahdawiyyah. The Shi‘ah ‘ulama’ have written a lot of books in this regard which are too many to enumerate such as Al-Malahim wa’l-Fitan, etc.

4. Yanabi‘ al-Mawaddah, part 76, on “virtues”, from Jabir ibn ‘Abd Allah al-Ansari.

5. Sahih Tirmidhi (New Delhi, 1342 AH), vol. 2, p. 46; Musnad Ahmad ibn Hanbal (Egypt, 1313 AH), vol. 1, p. 376.

6. Yanabi‘ al-Mawaddah, p. 443.

7. Ibid., p. 432.

8. Surah al-‘Ankabut 29:14.

9. Surah as-Saffat 37:143-144.

Question 9: If the Shi‘ah are right, then why are they in the minority and why do most Muslims in the world not recognize them (as Muslims)?

Reply: Recognition of truth from falsehood is not determined by the fewness or plentitude of followers. Today the Muslims compared to the non-Muslims in the world constitute one-fifth or one-sixth. Idol-worshippers, cow-worshippers and all those who do not believe in the supernatural constitute the bulk of people in the Near East.

With a population of more than one billion, China is part of the atheistic camp of communism, and in India, which has a population of about one-billion the cow-worshippers and idol-worshippers are in the majority.

Majority is not the criterion of soundness. The Glorious Qur’an often disapproves majorities and praises some minorities. Here are some examples:

ولا تجد أكثرهم شاكرين .

“And You will not find most of them to be grateful.” 1

إن أولياؤه إلا المتقون ولكن هُم أكثرهم لا يعلمون .

“Its custodians are only the God-wary, but most of them do not know.” 2

وقليل من عبادي الشكور .

“And few of My servants are grateful.” 3

Therefore, a realistic person should by no means fear for the fewness of the followers of his creed nor take pride in their plentitude. One would rather light the lamp of one’s reason and take benefit from its light and radiance.

Once a man asked the Commander of the Faithful ‘Ali (‘a): “How could it be that your opponents in the Battle of Jamal, who are relatively in majority, be false?

The Imam (‘a) said:

“إن الحق والباطل لا يعرفان بأقدار الرجال ، إعرف الحق تعرف أهله إعرف الباطل تعرف أهله ”

“Truth and falsehood are not recognized through the number of men. If you know the truth you can know its followers and if you know falsehood you can know its followers.”

It is necessary for every Muslim to analyze this question in a scientific and logical manner, and take the following verse as a lamp to illuminate his or her path:

ولا تقفُ ما ليسن لك به علم .

“Do not follow that of which you have no knowledge.” 4

In addition, although the Shi‘ah cannot match the Ahl as-Sunnah in number, if a precise counting is made, we will see that the Shi‘ah constitute one-fourth of the Muslim population in the world, living in the Muslim-populated parts of the world.5 There have been famous writers, scholars and authors of literary works and treatises from among the Shi‘ah throughout history. It is worth noticing that the founders of Islamic sciences have been mostly Shi‘ah, among whom are:

• Abu’l-Aswad Da’ili, the founder of Arabic syntax{‘ilm an-nahu} ;

• Khalil ibn Ahmad, the founder of Arabic prosody{‘ilm al-‘arud} ;

• Mu‘adh ibn Muslim ibn Abi Sarah al-Kufi, the founder of the Arabic etymology{‘ilm as-sarf} ; and

• Abu ‘Abd Allah Muhammad ibn ‘Umran Katib Khorasani (Marzbani), one of the forerunners of Arabic eloquence{‘ilm al-balaghah} .6

For more information about the number of the works written by Shi‘ah ‘ulama’ and scholars which are too many to count, one may see the valuable book, Adh-Dhari‘ah ila Tasanif ash-Shi‘ah, and for familiarity with great Shi‘ah figures, one may read A‘yan ash-Shi‘ah, and Tarikh ash-Shi‘ah for familiarity with the history of the Shi‘ah.

Notes

1. Surah al-A‘raf 7:17.

2. Surah al-Anfal 8:34.

3. Surah Saba’ 34:13.

4. Surah al-Isra’ (or Bani Isra’il) 17:36.

5. For a detailed explanation, see A‘yan ash-Shi‘ah, vol. 1, bab 12, p. 194.

6. In this regard, one may refer to Ta’sis ash-Shi‘ah by Sayyid Hasan as-Sadr.

Question 10: What is raj‘ah {“return”} and why do you believe in it?

Reply: In Arabic, raj‘ah literally means“return” but it is used to mean“the return of a group of people after death and prior to the Day of Resurrection” . This truth is contradictory to neither reason nor the logic of revelation.

From the viewpoint of Islam and other divine creeds, the essence of man consists in his absolute soul, which is also described as the“self” {nafs} , and after the extinction of the body it continues to exist forever.

On the other hand, God, the Exalted, from the viewpoint of the Qur’an, is Omnipotent whose power nothing can hinder or limit.

This short introduction makes clear that raj‘ah, from the viewpoint of reason, is not impossible; for, we will find through reflection that the revival of this group of people is far easier than God’s first creation of them.

Therefore, the Lord Who created them in the first time is undoubtedly capable of reviving them.

According to the logic of revelation, there are examples of raj‘ah in the past nations.

In this regard, the Glorious Qur’an says:

﴿وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نُؤْمِنَ لَكَ حَتَّىٰ نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنْتُمْ تَنْظُرُونَ ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ﴾

“And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon, a thunderbolt seized you as you looked on. Then We raised you up after your death so that you might give thanks.” 1

Elsewhere, the Qur’an quotes ‘Isa al-Masih (Jesus the Messiah) (‘a) as saying:

“وأحي الموتى بإذن الله .”

“And I revive the dead by Allah’s leave.” 2

The Holy Qur’an not only endorses the possibility of raj‘ah but also affirms the occurrence and certainty of the revival of a group of people after their departing the world. In the two verses below, the Qur’an points to the return of a group of people after death and prior to the occurrence of the Day of Resurrection.

﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ﴾

“And when the word {of judgment} falls upon them, We shall bring them an Animal from the earth who shall speak to them that the people had no faith in Our signs. That day We shall resurrect from every nation a group of those who denied Our signs, and they shall be held in check.” 3

In order to provide a good ground for proving the question of raj‘ah on the basis of these two verses, let us consider the following points:

1. The exegetes of the Qur’an{mufassirun} think that these two verses talk about the Day of Resurrection and the first one discusses one of the pre-Resurrection signs just as Jalal ad-Din as-Suyuti narrates in his exegesis{tafsir} , Ad-Durr al-Manthur, on the authority of Ibn Abi Shaybah from Hudhayfah that khuruj ad-dabbah (in the first verse) is among the events which precede the Day of Resurrection.4

2. There is no doubt that on the Day of Resurrection, all human beings shall be mustered and not only a specific group from every community. Regarding the mustering of all human beings, the Qur’an states:

“ذلك يوم مجموع له الناس .”

“That is a day on which all mankind will be gathered.” 5

And in another place, it states:

﴿ وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا ﴾

“The day We shall set the mountains moving and you will see the earth in full view, We shall muster them, and We will not leave out anyone of them.” 6

Therefore, on the Day of Resurrection all human beings shall be gathered, and not only a specific group.

3. The second of the aforementioned two verses points clearly to the mustering of a particular group from every community, and not all human beings, as is stated below:

﴿ وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ ﴾

“That day We shall resurrect from every nation a group of those who denied Our signs, and they shall be held in check.” 7

This statement points clearly to the fact that not all human beings will be mustered.

Conclusion

These three short preliminaries show clearly that the mustering of a particular group of human beings who denied the divine signs, as deduced from the second verse, is an event that shall happen prior to the Day of Resurrection. This is because on the Day of Resurrection the mustering includes the entire humanity and it is not limited to a particular group.

This clarification proves the idea of the return of a group of human beings after death and before the Resurrection, and this phenomenon is referred to as raj‘ah.

On this basis, the Ahl al-Bayt of the Prophet (S), who are equal to the Qur’an and who are interpreters of the divine revelation, elucidate this fact, and for the sake of brevity we quote only two of their sayings:

Imam as-Sadiq (‘a) says:

أيام الله ثلاثة: يوم القائم ويوم الكرّة ويوم القيامة

“The Days of Allah are three: the day of (uprising of) Hadrat al-Qa’im (Imam al-Mahdi) (‘a), the day of ‘return’ and the Day of Resurrection.”

He (‘a) also says:

ليس منّا من لم يؤمن بكرّتنا

“He who does not believe in our ‘return’ does not belong to us.”

At this juncture, it is proper to highlight two important points:

1. The philosophy of raj‘ah

In analyzing the motives of raj‘ah, we encounter two sublime aims the first of which is to show the real beauty and splendor of Islam and the ignominy of kufr{disbelief} , and the second is to reward the faithful and beneficent human beings and chastise the unbelievers and oppressors.

2. The main difference between raj‘ah and tanasukh {transmigration}

It is necessary to point out that in the view of the Shi‘ah the issue of raj‘ah never entails believing in transmigration{tanasukh} , for the theory of transmigration is grounded on the denial of Resurrection and regards the world in perpetual cycle and every cycle is a repetition of the previous one.

According to this theory, the soul of every man returns after death to the world and unite another body. Thus, if the soul was good in the previous time (life), it will unite a body with which it will enjoy a good life, but if it was among the bad ones, it will unite a body with which it will face a difficult life. And this return represents its resurrection!

Conversely, because those who believe in raj‘ah abide by the Islamic law, they believe in the Day of Resurrection and think that it is impossible for the soul which has separated from the body to unite another body.8

Rather, they believe that a group of human beings shall return to this world before the Resurrection and after the wisdoms and profit of return are accomplished, they shall die again and be mustered with the rest of human beings on the Day of Resurrection. And after the separation of soul from the body, the soul will never transfer to another body.

Notes

1. Surah al-Baqarah 2:55-56.

2. Surah Al ‘Imran 3:49.

3. Surah an-Naml 27:82-83.

4. Ad-Durr al-Manthur, vol. 5, p. 177, in the commentary of Surah an-Naml 27:82-83.

5. Surah Hud 11:103. In Ad-Durr al-Manthur, vol. 3, p. 349, this day has been interpreted as the Day of Resurrection.

6. Surah al-Kahf 18:47.

7. Surah an-Naml 27:83.

8. Refuting the belief in transmigration {tanasukh}, Sadr al-Muta’allihin (Mulla Sadra) thus says in his book, Asfar al-Arba‘ah, vol. 9, “bab” 8, chap. 1, p. 3:

فلون تعلقت نفس منسلخة ببدن أخر عند كونه جنيناً أو غير ذلك يزلم كون أحدهما بالقوة والأخر بالفعل وكون الشئ بما هو بالفعل والقوة. وذلك ممتنع لأن التركيب بينهما طبيعي وإتحادي التركيب الطبيعي يستحيل بين أمرين أحدهما بالفعل والأخر بالقوة .

Question 11: What is shafa‘ah {intercession}, which you believe in?

Reply: Shafa‘ah{intercession} is one of the principles confirmed by Islam which has been acknowledged by all Muslim sects and schools of thought which abide by the Qur’an and Sunnah regardless of their different views about the outcome of shafa‘ah. Shafa‘ah means that an honorable person who enjoys special station and proximity to God can plead with God, the Exalted, for the forgiveness of the sins of sinners, or elevation of the station of others.

The Holy Prophet (S) says:

“أعطيت خمساً وأعطيت الشفاعة فأدخرتها لأمتي ”

“I have been granted five things… and I have been granted intercession which I have reserved for my ummah.” 1

The extent of shafa‘ah

The Qur’an rejects the idea of absolute and unconditional intercession. Intercession cannot be effective without the following conditions:

First: The intercessor must be authorized by God to intercede. The only group that can intercede are those who, apart from having spiritual proximity to God, are authorized by Him (to intercede). In this regard, the Glorious Qur’an says:

“لا يملكون الشفعة إلا من إتخذ عند الرحمن عهداً .”

“No one will have the power to intercede {with Allah}, except for him who has taken a covenant with the All-beneficent.” 2

Also, it states:

“يومئذٍ لا تنفع الشفعة إلا من أذن له الرحمن ورضى له قولاً .”

“Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word. ”3

Second: Also, the person to be interceded for should also be worthy of attaining the divine grace through the intercessor. That is, his faith in God and his spiritual ties with the intercessor should not be broken. As such, the unbelievers who have no faith in God and some of the sinful Muslims, such as murderers and those who do not offer prayers, who are not spiritually attached to the intercessor, will not be interceded for.

Concerning those who do not offer prayers and deny the Day of Resurrection, the Qur’an states:

“فما تنفعهم شفعة الشفعين .”

“So the intercession of the intercessors will not avail them.” 4

And regarding the wrongdoers, it says:

“ما للظالمين من حميم ولا شفيع يُطاع .”

“The wrongdoers will have no sympathizer, nor any intercessor who might be heard.” 5

The philosophy of shafa‘ah

Shafa‘ah{intercession} , like tawbah{repentance} , is a gleam source of hope for those who can abandon their sins in the midway of deviation and sin, and spend the rest of their life in obedience to God; for, whenever a sinful person feels that he or she can, under limited circumstances (not any circumstances), attain the intercession of the intercessor, he or she will try to keep to this limit and not go any further.

The outcome of shafa‘ah

Different views are shown by exegetes on whether the outcome of intercession is forgiveness of sins or elevation of one’s station, but the following saying of the Prophet (S):

“إن شفاعتي يوم القيامة لأهل الكبائر من أمتي ”

“My intercession on the Day of Resurrection is granted to those from my ummah who have committed major sins” 6

Notes

1. Musnad Ahmad ibn Hanbal, vol. 1, p. 301; Sahih al-Bukhari (Egypt), vol. 1, p. 91.

2. Surah Maryam 19:87.

3. Surah Ta Ha 20:109.

4. Surah al-Muddaththir 74:48.

5. Surah al-Ghafir (or al-Mu’min) 40:18.

6. Sunan Ibn Majah, vol. 2, p. 583; Musnad Ahmad Ibn Hanbal, vol. 3, p. 213; Sunan Ibn Dawud, vol. 2, p. 537; Sunan at-Tirmidhi, vol. 4, p. 45.

Question 12: Is asking the rightful intercessors for intercession {shafa‘ah} tantamount to polytheism {shirk}?

While discussing this question, it is assumed that intercession{shafa‘ah} exclusively rests with God as it is stated in the Holy Qur’an:

“قل لله الشفعة جميعاً .”

“Say, ‘All intercession rests with Allah’.” 1

Therefore, turning for intercession to any other than God means asking for God’s absolute right from His servant and seeking such a need is, in reality, worshipping other than God which is inconsistent with“monotheism in worship” {tawhid fi’l ‘ibadah} .

Reply: Here, shirk{polytheism} does not mean polytheism in essence, creative power or in design (governing); it actually means polytheism in worshipping Him.

Obviously, elucidating this point depends on the correct interpretation of worship and devotion, and we all know that in interpreting the word“worship” we have not been authorized to consider as“worship” any form of submission to a creator or any type of request from a servant (of God).

According to the Glorious Qur’an, the angels prostrated to Adam (Adam) (‘a):

﴿ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ٭ فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ ﴾

“‘So when I have proportioned him and breathed into him of My spirit, then fall down in prostration before him.’ Thereat the angels prostrated all of them together.” 2

This prostration, though decreed by God, it was not meant to worship Adam (‘a), otherwise God would not have ordered it.

Similarly, the sons of Ya‘qub (Jacob) (‘a) as well as Ya‘qub himself prostrated before Yusuf (Joseph) (‘a):

ورفع أبويه على العرش وخرُّوا له سجداً .

“And he seated his parents high upon the throne, and they fell down prostrate before him.” 3

If we consider this humility as equivalent to worshipping Yusuf (‘a), then Prophet Ya‘qub (‘a) who has a station of infallibility{‘ismah} must not have done it nor must he have been pleased with his sons’ act. Meanwhile, there is no way of expressing humility that is loftier than prostration.

Consequently, we must distinguish between the concept of“humility” or“asking from other than God” and that of“worshipping God” . The true meaning of worship is to think of a creature as a god and worship it/him, or to regard a phenomenon as one of God’s creatures and assume that it has been commissioned to perform divine actions, such as governing the world and forgiving sins.

But when showing humility to someone and we do not regard that one as a god and we do not think that he or she has been commissioned to perform divine actions, such humility will mean nothing but an expression of respect to that one as in the case of the angels’ reverence to Adam (‘a) or the honor paid by the sons of Ya‘qub to Yusuf (‘a).

Regarding this question, it must also be stated that to assume that the right of intercession has been granted to the rightful intercessors and that they can unconditionally intercede for people or forgive their sins will entail polytheism{shirk} , for this means seeking what is with God from other than Him.

But when we think that a group of pure servants of God are authorized within a certain context to intercede on behalf of the sinners without assuming that they possess the station of shafa‘ah and we think that the most important requisite is God’s permission and good pleasure, it is clear that resorting to a righteous servant (of God) for intercession does not mean recognizing him as a god nor does it mean that the responsibility of the divine affairs has been entrusted to him; rather, it means asking someone who is worthy of it.

In the lifetime of the Prophet (S) sinners would come to him and ask him for forgiveness (of the sins) and he would not accuse them of polytheism. In the Sunan of Ibn Majah, the Prophet (S) is reported to have said:

“أتدرون ما خيّرني ربي الليلة؟ قلنا: الله ورسوله أعلم. قال: فإنه خيّرني بين أن يدخل نصف امتي والجنة

وبين الشفاعة فاخترت الشفاعة قلنا يا رسول الله أدعُ الله أن يجعلنا من أهلها قال هى لكل مسلم ”

Do you know what God has granted me this night?” We said:“God and His Prophet know better.” He added:“He has granted me the favor of choosing one of two things: the first is that half of my ummah shall enter paradise and the second is the authority to intercede. So I chose the second.” We said:“O Messenger of Allah! Ask God that we will be worthy of it (intercession).” He said:“It will be for all Muslims. 4

In this hadith, it is clearly shown that the Companions of the Prophet (S) are asking him for intercession, saying,“Ask God that…”

The Holy Qur’an also states:

﴿ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا ﴾

“Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.” 5

Elsewhere, the Qur’an quotes the sons of Ya‘qub (‘a) as saying:

“قالوا يأبانا استغفر لنا ذنوبنا إنا كُنا خطئين .”

“They said, ‘Father! Plead {with Allah} for forgiveness of our sins! We have indeed been erring’.” 6

So, Hadrat Ya‘qub (‘a) promised them to plead with Allah to forgive them without accusing them of polytheism (for asking him to plead for forgiveness):

قال سوف أستغفر لكم ربي إنه هو الغفور الرحيم .

“He said, ‘I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful’.” 7

Notes

1. Surah az-Zumar 39:44.

2. Surah Sad 38:72-73.

3. Surah Yusuf 12:100.

4. Sunan Ibn Majah, vol. 2, “Bab Dhikr ash-Shafa‘ah,” p. 586.

5. Surah an-Nisa’ 4:64.

6. Surah Yusuf 12:97.

7. Surah Yusuf 12:98.

Question 13: Is seeking help from someone other than God regarded as a kind of polytheism {shirk}?

Reply: From the viewpoint of reason and logic of revelation, just as all human beings, nay, all phenomena of the world, are in need of God in their creation, they are also in need of Him for their subsistence.

In this regard, the Holy Qur’an states:

“ياأيها الناس أنتم الفقراء إلى الله والله هو الغنيّ الحميد .”

“O mankind! You are the ones who stand in need of Allah, and Allah - He is the All-sufficient, the All-laudable.” 1

In another place, it attributes all victories to the Lord of the worlds, stating:

“وما النصر إلا من عند الله العزيز الحكيم .”

“And victory comes only from Allah, the All-mighty, the All-wise.” 2

Abiding by this principle confirmed by Islam, we, Muslims, recite this noble verse in every prayer:

“إياك نعبد وإياك نستعين .”

“You {alone} do we worship, and to You {alone} do we turn for help.” 3

Now, let us clarify the abovementioned question:

Seeking help from someone other than God is viewed in two ways:

1. The first is that we seek assistance from another man or phenomenon by holding that he or it is independent in his or its power or action, and supposing him or it as needless of God in giving assistance.

Without any doubt, seeking assistance from someone other than God in this way is sheer polytheism. The Holy Qur’an points to its futility in the following verse:

﴿ قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا ﴾

“Say, ‘Who is it that can protect you from Allah should He desire to cause you ill, or desire to grant you mercy?’ They will not find for themselves any protector or helper besides Allah.” 4

2. The second is that we seek help from another person by holding that that person is someone who is in need of God, as not independent and that his power comes from God, the Exalted, through which to solve some of the problems of the servants (of God).

On the basis of this mindset, the one from whom we seek is granted“mediation” by God, the Exalted, for fulfilling some of the needs. Seeking help in this way is, in reality, seeking assistance from God Who has endowed existence to these mediums and intermediaries, and granted power and effect to them for fulfilling others’ needs. In principle, the life of every human being is founded on seeking help from mediums and intermediaries without which man’s life will be chaotic.

Now, if we look at these mediums as the agents for fulfilling the assistance of God and hold that they have been originated and granted power by Him, in this case seeking help will by no means contradict monotheism.

If a devoted godly farmer seeks aid through such agents like land, water, air, and the sun to plant seeds and bring them up until they yield fruit, he has actually sought help from God because it is He Who has given power and activity to these agents.

It is clear that seeking assistance in the mentioned way is totally consistent with the spirit of monotheism. In fact, the Glorious Qur’an invites us to seek assistance through such things like patience and prayer as in the following verse:

واستعينوا بالصبر والصلوة .

“And take recourse in patience and prayer.” 5

It is evident that constancy and patience is a human attribute, yet we are invited to seek assistance through it. The aforementioned way of seeking assistance is not inconsistent with turning for help to God as stated in the following verse:

“إياك نعبد وإياك نستعين .”

“You {alone} do we worship, and to You {alone} do we turn for help.” 6

Notes

1. Surah Fatir (or al-Mala’ikah) 35:15.

2. Surah Al ‘Imran 3:126.

3. Surah al-Fatihah 1:5.

4. Surah al-Ahzab 33:17.

5. Surah al-Baqarah 2:45.

6. Surah al-Fatihah 1:5.