Islamic Concept of Intermediation (Tawassul)

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Publisher: Minhaj-ul-Quran Publications
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Islamic Concept of Intermediation (Tawassul)
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Islamic Concept of Intermediation (Tawassul)

Islamic Concept of Intermediation (Tawassul)

Author:
Publisher: Minhaj-ul-Quran Publications
English

Notice:

1- This book has been written by the Well-Known Sunni Scholar Dr Muhammad Tahir-ul-Qadri.

2- We have translated this title, i.e صلی الله علیه و آله و سلم, into English.

CHAPTER TWO: The Doctrine of Tawassul (In the Light of Qur’ān)

In the last chapter it was discussed thattawassul andwasīlah , semantically speaking, are a means of approach to something; they are also instrumental in achieving nearness to someone. Since the object of life of a believer is to attain the proximity and pleasure of Allah, He has guided them at many occasions in the Holy Qur’ān to gain access to Him; and in the process, not only to satisfy their quest for truth but also to seek His pleasure. The search for truth and Allah’s pleasure are interrelated. It obviously implies that the believer is not seeking the philosopher’s truth, which is more or less abstract and lacks personal involvement. The truth that a believer is seeking must reflect his emotional involvement. This is a precondition for any favourable divine response, and when this condition is fulfilled, his quest is positively rewarded. He achieves three targets in a single leap of faith; he comes closer to truth, he satisfies his own craze for truth and at the same time he is able to receive Allah’s pleasure, which is the ultimate aim of his life. Some of the Qur’ānic verses given below clearly prove how explicitly and without any ambiguity Allah has enjoined upon the believers to seek means of accessibility to Him for the fulfilment of their needs and desires and for leading a contented life on this earth.

Argument No. 1: Injunction for seeking means of approach

It is commanded by Almighty Allah as the holy Qur’ān states:

O believers! Fear Allah and seek means (of approach to) His (presence and to His nearness and accessibility) and strive in His way so that you may prosper.[1]

The Qur’ānic verse stresses four things:

faith,

piety,

search for means of approach, and

struggle for Allah’s sake.

First of all, the Qur’ān mentions faith. After faith it enjoins piety upon the believers because a heart laced with fear of Allah, is in fact a heart laced with His obedience. A man who possesses piety never disobeys Allah. Each moment of his life is spent in pleasing Him and, incidentally, all of his other concerns are pushed into the background. As a matter of fact, obeying the divine regulations becomes a part and parcel of his existence. Virtue and good deeds shape up as inseparable parts of his character and conduct. His desire to be close to Allah elevates him in His eyes. He is always engaged in acts that will earn him the pleasure of Allah and nearness to Him. The word ittaqū [derivative of taqwā (piety)] is a comprehensive word and it embodies all acts that save him from Allah’s displeasure and bring him closer to Him.

The third regulation stresses the search for means of approach. The Qur’ān says, “Seek means (of approach to) His (presence and to His nearness and accessibility).” Some of the religious scholars have interpreted wasīlah (the means of approach) mentioned in the Qur’ānic verse as faith and good deeds while others, who are in the majority, have explained the word as the prophets, the righteous and the favourites of Allah. They argue

that the expression ittaqullāh subsumes faith, good deeds and all forms of worship. But the fact is that the verse enjoins upon the believers to search means of approach to Allah’s presence. As far as faith and virtuous acts are the means of drawing close to Allah, the prophets and His favourites are ranked above all others. Thus, Shāh Walī Allah Muhaddith Dihlawī has explained wasīlah as allegiance to the guide[2] while Shāh Ismā‘īl Dihlawī believes that wasīlah is the guide himself. He says:

It is almost impossible to receive (divine) guidance without the direction (provided) by the guide.[3]

Referring to the same situation, Mawlānā Rūm believes that he has attained nearness to Allah on account of the company of Shams Tabrīzī.[4]

The fourth regulation relates to jihad. Jihad also serves as a means to promote Islam, to strengthen and consolidate it and to implement divine injunctions. When, in the same Qur’ānic verse, faith, piety and struggle in the way of Allah are vested with legitimacy, the fourth regulation relating to wasīlah becomes automatically legitimate. Thus wasīlah does not amount to associating partners with Allah. Instead of encouraging polytheism among the believers, it rather reaffirms the Oneness of Allah. And, besides, when reliance on it is being confirmed by the Qur’ān itself, any objections or reservations against it are in fact a denial of the Qur’ānic truth.

Argument No. 2: Search for means of approach is a valid act

The holy Qur’ān has stated in another context:

Those, whom they worship (that is, the angels, jinn, ‘Īsā (عليه السلام) and ‘Uzayr (عليه السلام) etc., - they make their portraits and statues and worship them), they (themselves) seek nearness to their Lord, through those who among them are the nearest (to Allah’s presence), and they (themselves) hope for His mercy, and (themselves) fear His punishment. (Now you tell how can they deserve to be worshipped, they themselves are bowing before the truthful Lord.) Surely, the punishment of your Lord is a thing to be feared.[5]

During the era of ignorance, the non-believers used to worship the angels, the jinn, ‘Īsā (عليه السلام) and ‘Uzayr (عليه السلام) by making their statues and portraits. Before the advent of Islam, the jinn had spared no effort to misguide human beings. They entered the statues and played bizarre tricks. The simple and naive people worshipped the statues when they saw them moving and smiling. But when the light of Islam dawned, the jinn sought forgiveness of Allah for their deeds of deviance and embraced Islam. They discarded their false notions and practices and followed the right path. They turned into loyal and obedient followers of Allah and were constantly in search of finding means of access to Him.

‘Abdullāh bin Mas‘ūd comments that this Qur’ānic verse was specifically revealed in favour of an Arab community who worshipped a particular group of jinn. When these jinn converted to Islam and their worshippers were unaware of the fact of their conversion, Allah reminded them that

those they used to worship were now prostrated before Him and were seeking means of approach to gain His nearness.[6]

This elaboration makes it clear that it is valid to rely on those who are near to Allah through their obedience and acts of virtue. And those who are near to Allah further rely on those who are even nearer to Him, and it is a continuous process because the quest for nearness to Allah is an unending process. This also clearly implies that there are different degrees of nearness to Allah, the nearest degree enjoyed by the Holy Prophet(Peac Be Up Him and His Household) .

This Qur’ānic verse clarifies beyond any particle of doubt that the gods worshipped by the non-believers and who called on them in their hour of distress are not in fact gods because they themselves are busy seeking the pleasure of Allah. If they had been gods themselves, as the non-believers ignorantly believed, they would not have been in need of worshipping someone else to seek his goodwill. In fact, they are as helpless as their worshippers and the obvious proof of their helplessness is their lack of self-reliance. The verse also clarifies the point that to seek access to Allah through those who have already attained nearness to Him is a valid act as this has also been the teaching and practice of these divine favourites. A question arises here how can those who themselves are seeking means of access to Allah possibly serve as means of approach to Him? A reflection on this Qur’ānic verse itself provides the answer: to worship anyone except Allah is forbidden but to rely on Allah’s favourites and to request them to pray to Him for the fulfilment of one’s needs is quite valid. It is a negation of worship, not a negation of means of approach to Allah. While it is valid only to worship Allah and no one else, it is also valid to seek the means of coming close to Him. Allah’s favourites serve only as the means; they are not substitutes for Him. Therefore, it is correct to believe that all favourites of Allah are only means of access to Him as it is Allah Alone Who is to be worshipped.

Argument No. 3: Intermediation through the holy Prophet (SAW)

There is another verse, which makes permissible to seek means of approach to Allah. As it is said:

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have found Allah the Granter of repentance, extremely Merciful.[7]

This Qur’ānic verse commands all the believers to rely on the mediation of the Holy Prophet(Peac Be Up Him and His Household) in order to have their sins and lapses condoned by Allah. The relevance of this verse is not limited to his actual life on this earth but it also applies to his life after death. The exegetes and other leading scholars have also explained the meanings of the verse at length which will be dealt with elaborately in the third section of fifth chapter.

Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement

The Holy Prophet(Peac Be Up Him and His Household) is the dearest of Almighty Allah. That’s why He blesses him the most. As it is stated:

Soon your Lord shall appoint you to the highest station in Paradise (that is, that high place of intercession where the former and the latter ones will return to him and glorify him).[8]

Maqām mahmūd is the high and exalted place which is specified for the Holy Prophet(Peac Be Up Him and His Household) on the Day of Judgement as a divine acknowledgement of his glory and excellence. The purpose of his elevation to the high station is his intercession for the believers. It is proved by the Qur’ān and hadith that this form of intercession is the exclusive prerogative of the Holy Prophet(Peac Be Up Him and His Household) . On the Day of Judgement all the people, suffering from the agony of pain, will rally round the Prophet(Peac Be Up Him and His Household) . They will request him to plead their case before Allah in order to expedite the process of their accountability to relieve them of the agonizing punishment. The undoubted and authentic traditions support the view that Allah, for the sake of His Prophet(Peac Be Up Him and His Household) , will accelerate the act of accountability. Thus it is clear that even on the Day of Judgement all the people will make him as their intermediary to place their plea before Allah. This is the main object of his appointment to the specified high station in Paradise which is mentioned in this verse.

Argument No. 5: Steadfastness in guidance through the holy Prophet (SAW)

Allah says in surah Āl-i-‘Imrān:

And how would you (now) disbelieve while you are (among those fortunate) that to you are rehearsed the verses of Allah, and His Messenger (himself) is in your midst? And whoever holds fast to Allah’s (lap), is indeed guided towards the right path.[9]

This Qur’ānic verse also pleads for intermediation. When we reflect on the words wa fīkum rasūluh, we come to realize that the Holy Prophet(Peac Be Up Him and His Household) is such source of intermediation who is blessed by Allah Himself to intercede for the people. It is on account of his God-given stature that he can persuade Allah to draw people out of the darkness of disbelief and bless them with the light of guidance. Wa kayfa takfurūna makes it further clear that to refrain from returning to disbelief is also made possible through the Prophet’s mediation. The verse stresses two things, which are interlinked. People receive guidance through the mediation of the Prophet(Peac Be Up Him and His Household) and this guidance is strengthened and fortified again, through the Holy Prophet(Peac Be Up Him and His Household) . That is, both the reception of guidance and its sustenance are possible through the mediation of the Prophet. Allah is All-Powerful and it is within His power to guide anyone directly if He likes. But when he Himself says that He will keep us steadfast in guidance through the means of the Prophet(Peac Be Up Him and His Household) , it is surely a clear proof of the fact that intermediation is a legitimate act.

Argument No. 6: Stalling of punishment through the mediation of the Prophet (SAW)

Allah says in the Qur’ān:

And (the fact of the matter is that) it is unbecoming of Allah to inflict punishment on them while (O exalted friend,) you are also (present) among them, nor will Allah punish them in a state while they are seeking forgiveness (from Him).[10]

In this Qur’ānic verse the divine punishment may be stalled for two reasons:

The presence of the Holy Prophet(Peac Be Up Him and His Household) among them.

Seeking forgiveness from Allah.

First of all, Allah stresses the point that He does not want to punish them because the Holy Prophet(Peac Be Up Him and His Household) is present among them; and second, He withholds the punishment because they seek His forgiveness. What is to be noted here is the ordering of the two reasons. Allah gives priority to the presence of the Holy Prophet(Peac Be Up Him and His Household) . The verse clearly argues that as long as the Prophet(Peac Be Up Him and His Household) is present among them, Allah would withhold the punishment, which would have surely gripped them in his absence. Here the Prophet(Peac Be Up Him and His Household) is acting as an intermediary for his Ummah. Not only does Allah accept his mediation, but He also accords it primacy even over His Own forgiveness, and this is clearly supported by the way the two reasons for warding off punishment are arranged in this Qur’ānic verse. Some people, who interpret the word presence as mere physical presence, that is, his actual life-span on this earth, are quite mistaken. It is nothing but hair-splitting. Allah is not making any distinction between his life on this earth and his life after death. The word presence is in fact used in an inclusive sense. In the following pages I shall try to explain that this applied to his presence even before he was actually born into this world. Even before his birth, the Jews used to pray to God for their victory over the unbelieving Arabs through the mediation of the Holy Prophet(Peac Be Up Him and His Household) as pointed out by Allah Himself:

Though before this they themselves (through the mediation of the last Prophet Muhammad (Peac Be Up Him and His Household) and the Qur’ān that was revealed to him) offered (the prayer) for victory over the non-believers. [11]

This Qur’ānic verse illustrates a Jewish practice, which is endorsed by the Qur’ān and all the exegetes and experts on hadith have made it as a basis of their arguments.[12]It means that the fact has been collectively acknowledged that if the people in the past could rely on the mediation of the Holy Prophet (Peac Be Up Him and His Household) for the fulfilment of their needs, it becomes not only valid, but even more strictly binding, for the Muslim community to continue a time-hallowed tradition.

Argument No. 7: Zakariyyā’s use of Maryam’s place of worship as means

Allah says:

And her supervision was given to Zakariyyā. Whenever Zakariyyā entered her place of worship, he found with her (the latest and freshest) items of food. He asked, “O Maryam, where do these things come to you from?” She said, “This (food) comes from Allah.” Surely, Allah gives to whomsoever He wishes without measure.[13]

In the next verse Allah has mentioned Zakariyyā’s prayer at this very spot:

At that very place Zakariyyā prayed to his Lord. He requested, “My Master! Give me from Yourself pure offspring. Surely You are the Hearer of prayer.”[14]

Rectification of an error

It may be assumed here that whenever Zakariyyā (عليه السلام) visited Maryam’s room to ask about her health, he found all kinds of out-of-season fruit and one day he just thought of praying, presuming that the Lord, who could send out-of-season fruit to Maryam, had also the power to bless him with the offspring in his old age, and as he thought of this, he there and then offered prayer. One can say he had prayed to Allah and it had nothing to do whatsoever with the spot at which he prayed. But this view appears to be unreasonable as it gives rise to a number of questions:

Had Zakariyyā (عليه السلام) never prayed in the past?

Why had Zakariyyā’s prayer been granted only then?

Why had Zakariyyā (عليه السلام) chosen that particular spot for his prayer? Did he consider it more sacred than some other spots?

Why did the Qur’ān stress praying at that very place?

Qur’ān itself has rectified the error and eliminated uncertainty by using the word hunālika (there). When we reflect on the words of the Qur’ānic verse, we realize that it was Zakariyyā’s routine that he woke up in the later part of the night and prayed to his Lord. According to his routine, even on that day he woke up to offer his prayer, but instead of praying at his usual place of worship, he chose specifically the chamber in which Maryam lived. If he had offered his prayer only by accident and not by design, the insertion of the word hunālika would have been superfluous and insignificant. Such an interpretation is not only a misreading of the Qur’ānic message but also a violation of its spirit, which discourages and condemns all forms of superfluity. Thus the choice of that particular spot is an act of intermediation and at the same time it is a confirmation of the fact that a sacred spot can also serve as a source of intermediation.

Immediate acceptance of prayer through mediation

Allah has described the acceptance of prayer through mediation in the following Qur’ānic verse:

He still stood praying in the chamber (or he was simply imploring the Lord) that the angels called to him: surely, Allah gives you glad tidings of (son) Yahyā.[15]

When Zakariyyā (عليه السلام) chose that sacred spot for his prayer, and then offered his prayer, his prayer was instantly granted. This fact clearly proves that Allah likes intermediation through his favourite servants and the proof of His appreciation appears in the form of the paryer’s acceptance. The stress is laid not only on acceptance, but also on the immediacy of acceptance. It means that the prayer through mediation is not only granted, but it is also immediately granted.

Argument No. 8: Return of Ya‘qūb’s eyesight through the mediation of Yūsuf’s shirt

Allah says in surah Yūsuf:

(Yūsuf said,) “Take my shirt and lay it on the face of my father (Ya‘qūb), he will regain his sight.”[16]

The Qur’ān has expressed the later development in these words:

When the bearer of glad tidings arrived, he laid the shirt on the face of Ya‘qūb and his sight returned immediately.[17]

This Qur’ānic verse clearly proves that intermediation through any object associated with the prophets and the saints does not negate the Islamic concept of divine unity. In this case the sender of the shirt is a prophet, the one who is benefiting from this act of intermediation is also a prophet and the one who is describing the act, are all parts of a sacred phenomenon authenticated by the Qur’ān itself. Therefore, to express any doubts and reservations about its authenticity is to deny the sanctity of an act which is being sanctified by no less an authority than the Qur’ān. This Qur’ānic verse actually stresses the following points:

First, though from the point of view of jā’-al-bashīr, this form of intermediation is apparently without the direct involvement of a prophet, it actually takes place through the physical use of one of his relics, i.e. one of the objects associated with him.

Second, since the bearer of glad tidings did not utter a word as he laid the shirt on the face of Ya‘qūb (عليه السلام), therefore, the return of the eyesight through the means of the shirt is a form of intermediation without words.

Third, to rely on someone who is not a prophet is also one of the traditional practices of the prophets and to declare the practice of the prophets as a form of disbelief is nothing but a reflection of malice, ignorance and lack of understanding on the part of those who boastfully, and sometimes out of sheer flaunting arrogance, indulge in fabricating such false allegations. In the Qur’ānic verse Allah is expressing the form of intermediation practised by two great prophets, Ya‘qūb (عليه السلام) and Yūsuf (عليه السلام). No Muslim can deny the reality of intermediation in the presence of such a clearly described tradition. If there had been any ambiguity or semantic twist in its expression, they might have had some basis of doubt. But when the argument is so explicit, any doubt about its veracity is nothing but an ugly concoction. Besides, the most significant

point stressed by the Qur’ānic verse is that one prophet, Yūsuf (عليه السلام), is issuing the injunction of intermediation and the other prophet, Ya‘qūb (عليه السلام), is receiving the benefit from this act of intermediation. It means the shirt here serves as the source of intermediation. Therefore, if it is valid to practice intermediation through a prophet’s shirt, its practice through the relics of the prophets and the saints is automatically validated.

Real meaning of supernatural causes

It means that if an act takes place without the factors or causes which are necessary for its manifestation or occurrence, it is called a supernatural act, for example, the birth of ‘Īsā (عليه السلام), because the birth of a person is caused by a number of factors. If these factors are absent, the question of birth does not arise. But in the case of the birth of ‘Īsā (عليه السلام), these factors are glaringly absent, i.e. the fact of birth without the presence of the opposite gender and, therefore, it can be explained only as a result of supernatural causes.

It is generally said that mediation for supernatural acts is disbelief while it is permissible in the case of natural acts. This concept derives from the ignorance of people about the true definition of supernatural causes. These people are guided only by a superficial definition, which suggests that any phenomenon that is not adequately explained by the world of causes is supernatural and that which falls within its scope is natural. In order to understand its true nature the example of the return of Ya‘qūb’s eyesight seems to be quite apt. If the restoration of vision comes about as a result of medical treatment or surgical operation, it will fall within the ambit of the causes and if the rehabilitation of eyesight takes place as a result of merely placing the shirt on the face, it will fall beyond the influence of causes which is generally described as a supernatural phenomenon. This brief discussion proves that:

If an effect occurs without causes, it is a supernatural effect.

Intermediation through the supernatural causes is endorsed by the Qur’ān and proved by the practice of the prophets.

Idhhabū bi-qamīsī does not rely on any kind of supplication nor on any medicine; it only records the recovery of eyesight through the physical application of the shirt. Therefore, it provides an illustration of intermediation through the supernatural causes. If this kind of intermediation were a negation of beliefs the Qur’ān would never have permitted it because it condemns all kinds of disbelief.

Here another point is clamouring for our attention, and that is to declare valid an act of intermediation which is engineered by natural cause and to declare it invalid because it is brought about by supernatural causes is in itself a kind of self-invented classification, which is supported neither by the Qur’ānic verses nor by the authentic traditions of the prophets. The correct Islamic belief is that the real cause and helper is Allah Himself. No one shares His qualities and attributes because, in view of His uniqueness, any

effort to associate partners with Him is not only impracticable but also inconceivable. Disbelief is disbelief at any place and in any context of situation. Whether you sugar-coat it or present it as an ambiguous temptation, it remains disbelief.

Natural and supernatural causes operate on entirely different planes: while natural causes relate to outward effects, supernatural causes relate to inner and spiritual effects. There are a large number of issues in our lives, which are resolved through natural causes, but there are some issues, which are resolved internally and spiritually without any recourse to outer and material causes. The fact is that no effect is without a cause; only in some cases the cause is manifest while in other cases it remains hidden and it is revealed only to persons with gifted insight. If an act happens without any apparent reliance on visible causes, it is also really not without a cause; only the cause remains generally invisible.

The gist of the discussion is that if we condemn intermediation as a form of disbelief in supernatural matters, it would be a direct violation of the Qur’ānic injunctions and the traditional practices of the prophets. For example, when Jibrīl (عليه السلام) at Allah’s behest, appeared before Maryam in human guise in connection with the birth of ‘Īsā (عليه السلام), he addressed her in these words:

I have been only sent by your Lord. (I have come because) I should bless you with a pure son.[18]

In this Qur’ānic verse Jibrīl (عليه السلام) is attributing to himself the blessing of the son which is absolutely unsupported by external causes, i.e. to bless her with a son without the presence of a father with just a puff of air is only a supernatural act. But in this dialogue, one of Allah’s superior angels is performing the act of intermediation. Therefore, Qur’ānic verses cannot be falsified on the basis of a self-coined belief. Intermediation is a Qur’ānic fact and it is a legal act.

Argument No. 9: Self-humiliation and helplessness as a form of means

Extreme self-humiliation, self-deflation, modesty and helplessness are recommended means to crush one’s ego. If someone prays to Allah in a state of self-laceration, his emotional and mental state serves as a means to gain access to Allah Who is deeply moved by the purity and intensity of his prayer and grants his request.

The prayers of the Companions and the saints were invariably effective because in their prayers they demeaned themselves, lowered their egos and approached Allah in an absolutely humble frame of mind. They shed all their pretensions and placed themselves completely at the will and mercy of their Lord. The prayers of Abū Bakr, ‘Alī, Zayn-ul-‘Ābidīn and ‘Abd-ul-Qādir Jīlānī gush out of a similar state of humility and self-lashing.

The same philosophy forms the basis of intermediation. Something is offered to Allah in one’s prayer as a support to enhance its chances of acceptance, rather it persuades Allah to grant it even when He is disinclined

to do so. It awakens His mercy and He softens towards the prayee and fulfils his desire. Anything which acts as means must either be a sacred deed or some righteous person who enjoys Allah’s blessings. It is on account of his personal sanctity as an intermediary that Allah is moved to accept the prayer, as Allah befriends those who seek His pleasure and He never lets them down. So the granting of the prayer through such an intermediary is an indirect acknowledgement of his virtue and piety. Therefore, those who try to raise these agents of intermediation to the level of divine partners are the victims of rational purblindness. How can a person, who himself is a humble servant of the Lord, and whose very survival and integrity depends on His pleasure, ever imagine to excel Him? This is only a malicious disfigurement of reality.

It is recorded in the Qur’ān that when Adam (عليه السلام) committed the error, he besought Allah, stressing his helplessness and his lowly state:

O our Lord! We have committed excess against our lives. If You did not forgive us and (did not) take mercy on us, we will surely be among the losers.[19]

In this prayer, Adam (عليه السلام) has offered his own helplessness and his utter sense of alienation as a source of intermediation and asked for Allah’s mercy and forgiveness. The authentic traditions also indicate that Adam (عليه السلام) also offered the mediation of the holy Prophet(Peac Be Up Him and His Household) for the acceptance of his prayer and, as a result, he was blessed with Allah’s forgiveness.

Argument No. 10: Prayer for the entire Ummah as a source of intermediation

If one does not pray only for oneself as expressed in the words ‘O Allah, have mercy on me,’ but prays for the entire community as expressed in the words ‘O Allah, have mercy on us – the entire community,’ this mode of prayer in itself becomes a source of intermediation. It is stated in the holy Qur’ān:

O our Lord! Now forgive our sins and efface our mistakes (from our recorded deeds) and give us death in the company of virtuous people.[20]

Argument No. 11: Addition of the word Rabb to the names of the righteous as a form of means

The prayer proves effective if the word Rabb is added to the name of a righteous person. For example, if one addresses Allah as Muhammad's Lord or as the Lord of some saint or virtuous person, the prayer gains in effectiveness and itself becomes an agent of intermediation. The Qur’ān says:

And, through your mercy, make me among the righteous who are close to You.[21]

Allah says in regard to those who have attained His pleasure through noble acts and pious deeds and, therefore, have achieved a level of self-contentment rarely available to human beings on this earth. These are the

people who remain unruffled and unhinged even when the winds blow harshly, the heat wave is sizzlingly inhospitable and the cold is biting. As the Qur’ān states:

O contented self! Return to your Lord in such a state that you should seek His pleasure as well as be the object of His pleasure (as if you desire His pleasure and He desires your pleasure). So join My tested servants and enter My Paradise (of nearness and presence).[22]

This Qur’ānic verse relates to a person who is about to hear the glad tidings of Allah’s mercy, kindness and nearness. Allah is proud of his obedience. He actually gloats over his perseverance and sincerity in His service. This man does not indulge his desires, rather he sacrifices them for the collective happiness of the people. Each moment of his life is focused on seeking Allah’s pleasure. He crushes all those desires which tend to deflect his concentration from righteous and pious deeds. Each phase of his life is a confirmation of his faith in Allah, not a deviation from it. He is not under the thumb of his self, rather his self is under his thumb and even the devil is scared of seducing him because he knows that all his efforts to derail him from the track of virtue are doomed to failure. He sacrifices his comforts to win Allah’s pleasure. He is totally in the infinite goodness of his Lord and this immersion in virtue becomes a guarantee of his survival and a source of that self-renewing contentment which brings him increasingly closer to Allah. He achieves a level of self-satisfaction which is denied to the common run of people and he presents a perfect model of submission to the will of the Lord. His own desires, which are usually self-seeking, are pushed into the background and his leading light is the will and pleasure of Allah. He is, in reality, one of those honoured and exalted persons with whom Allah is totally pleased. As a result, there is no dividing line between such a person and the Lord Himself. When he speaks, it seems as if the Lord is speaking through him; when he talks, it sounds as if the Lord is talking through him; when he walks, it appears as if the Lord Himself is walking; even his hearing turns into a divine act of hearing. In short, there is complete identity between him and the Lord because a person who has achieved this level of self-control shall never indulge in an act that can clash with the will and pleasure of the Lord. He has been tested and retested by Allah; as a result of his stresses and tribulations Allah has vested him with such a high status. Therefore, if one approaches Allah through people like him and say, “O Lord of the righteous,” His mercy bubbles over and grants the prayee’s wish. At that time He is not concerned about the status of the petitioner; He is rather concerned about the status of His own loyal servants who have attained His pleasure. Therefore, to approach Allah through the righteous people is also one of the practices of the Prophet(Peac Be Up Him and His Household) . After the Fajr prayer, the Prophet(Peac Be Up Him and His Household) used to pray:

O Lord of Jibrīl, and Mīkā’īl, and Isrāfīl and Muhammad! I seek Your protection from the fire of Hell.[23]

Shaykh Muhammad bin ‘Alawī al-Mālikī said, “Its specific mention in his du‘ā’ is understood as Tawassul, as if he were saying, “O Allah, I ask

You and I seek Jibrīl (Gabriel), Isrāfīl, Mikā’īl (Michael) and Muhammad the Prophet(Peac Be Up Him and His Household) as means to You.”[24]

Argument No. 12: Intermediation through remembering the Lord

Allah says:

And (such) are these people that when they commit a foul deed or wrong their own lives, remember Allah and implore forgiveness for their sins. And who can forgive sins except Allah?[25]

This Qur’ānic verse proves that when a man commits sins and his life is soiled with smutty deeds, then intermediation through the remembrance of Allah can serve as a source of forgiveness of his sins.

Argument No. 13: Intermediation through remembering the prophets and the saints

To remember people whom Allah loves and who are very close to Him on account of their virtuous acts is also a form of intermediation. Surah al-Fātihah has listed a number of righteous persons who can serve as intermediaries for Allah’s blessings because these are the people whom He has rewarded with special gifts – they are, in fact, the prized ones in the divine estimation. The Qur’ān states:

The path of those on whom You bestowed blessings.[26]

At another occasion, the holy Qur’ān describes the details of the people on whom His blessings have been bestowed:

And whoso obeys Allah and Messenger(Peac Be Up Him and His Household) shall be among those (on the Day of Judgement) upon whom Allah has bestowed His (special) blessings – the prophets, the truthful, the martyrs and the righteous – and they are an excellent company.[27]

Surah al-Fātihah contains all forms of intermediation. As a matter of fact, the entire surah is an act of intermediation as it is the essence of the Qur’ān. It encourages the followers to approach Allah through the divine unity, Prophethood and other pious persons. But, here, in this verse, intermediation through the righteous people is recommended because these are the ones with whom Allah is pleased.

Argument No. 14: Intermediation through Allah’s blessings

Allah says:

And remember Allah’s that blessing on you. When you were (each other’s) enemies but He created love in your hearts and you became brothers on account of His blessing.[28]

And another occasion, He says:

And if you wish to count Allah’s blessings, you won’t be able to count them completely. Surely, Allah is infinitely Forgiving, extremely Merciful.[29]

You should remember Allah’s blessings and after remembering these blessings seek His forgiveness and you will find Him infinitely Forgiving. The Qur’ānic verse elucidates the fact that the remembrance of Allah’s blessings activates His attribute of mercy. A prayer, therefore, which is

based on recalling His blessings and His kindness, can serve as an agent of intermediation by offering itself as the petitioner’s expression of gratitude for the inexhaustible kindnesses of the Lord and is finally granted by Him. The Qur’ān itself bears witness to its effectiveness:

If you are grateful, then I will increase (blessings) on you.[30]

Argument No. 15: Intermediation through the Lord’s promise

Allah has made a number of promises to the followers of the Holy Prophet(Peac Be Up Him and His Household) . If these promises are remembered in a mood of concentration and offered as means while praying, the prayer will be granted by Allah. The holy Qur’ān states:

O our Lord! Bless us with all that which You have promised through Your messengers, and do not humiliate us on the Day of Judgement. Surely You do not go back on Your promise.[31]

The petitioner in his prayer addresses the Lord. He has committed many sins and perpetrated a number of foul deeds but he is now conscious of his sullied career and in a spirit of total humility surrenders himself to the overflowing mercy of the Lord saying: O Allah! Our deeds are not such that we deserve Your mercy and forgiveness, therefore, we pray to You through Your messengers that may You keep us safe from the gruelling and scorching heat and horrors of the Day of Judgement. We are holding fast to your exalted prophets, we are following in their footsteps and we are following the faith they have taught us. Your prophets have also taught us that keeping on to our faith is a means of our salvation and we believe in it sincerely. Therefore, show us Your promise as daylight because You always fulfil Your promises.

References

[1]. Qur’ān (al-Baqarah) 2:186.

[1]. Qur’ān ( al-Mā’idah) 5:35.

[2]. Shāh Walī Allah Muhaddith Dihlawī, al-Qawl-ul-jamīl (p.34).

[3]. Ismā‘īl Dihlawī, Sirāt mustaqīm (p.58).

[4]. Mawlānā Rūm, Mathnawī ma‘nawī.

[5]. Qur’ān (al-Isrā’) 17:57.

[6]. Bukhārī narrated it in his as-Sahīh, b. of tafsīr (interpretation of the Qur’ān) ch.205 (4:1747-8#4437-8); Muslim in as-Sahīh, b. of tafsīr, ch.4 (4:2321#3030); Hākim in al-Mustadrak (2:362); and Baghawī cites it in tafsīr of 17:57 in Ma‘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]. Complete discussion on the topic is in chapter 5, section 1.

[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]. Hākim narrated it in al-Mustadrak (3:622) through Usāmah bin ‘Umayr; Tabarānī in al-Mu‘jam-ul-kabīr (1:195#520); and Haythamī in Majma‘-uz-zawā’id (2:219). Nasā’ī also narrated it with a few different words through ‘Ā’ishah in his Sunan (8:278); Ahmad bin Hambal in Musnad (6:61); and Haythamī in Majma‘-uz-zawā’id (10:104, 110).

[24]. Muhammad bin ‘Alawī al-Mālikī, Mafāhīm yajib an tusahhah (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.

CHAPTER ONE: Reality of Intermediation

Section One: Basic conceptions of intermediation (Tawassul)

The relevance and wholesomeness of the concept of intermediation is an established fact. The negation of this reality is in fact the negation of the Qur’ānic injunctions. This attitude is simply inconceivable for any Muslim, irrespective of his group affiliation. Intermediation is a twofold act: on the one hand, it acknowledges the humility and helplessness of the creature who has a pressing need to be fulfilled; on the other hand, it asserts the superiority of an act which has been hallowed by divine sanction, or of a personage who enjoys divine approval through a series of noble deeds. The idea behind intermediation is not to vitiate or supplant divine authority but to facilitate the acceptance of human needs through the act of prayer. Thus the act of intermediation involves a sliding-scale of graded functions: at the bottom is the humble creature who hopes for a favourable divine response; in the middle is the sanctified act or the personage who has developed closer affiliation with God through meditation, prayer and human service and at the top is God Himself Who Alone possesses the power to grant the prayer.

The concept does not imply that the intermediary will grant the prayer or that he will pressurize God to grant the prayer of an individual or condone his sins. This is an egregious misconception, which haunts the minds of a number of people. In fact, the prayee believes that when he mediates his prayer through divinely blessed persons, after positing his own helplessness and after articulating the praise of God, He will fulfil his need as a token of courtesy to the intermediary. He does not even have the creeping notion that the intermediary is a partner in divinity. It is, therefore, vitally significant to grasp the reality of intermediation to obviate any misunderstanding, especially on the part of those who are prone to interpreting it in a characteristically un-Islamic sense.

It should be understood at the very outset that intermediation is only a form of prayer to be answered by God Alone. The intermediary is only a medium who serves as a means to activate the process of its fulfilment.

It should also be noted that the choice of an intermediary depends on two vital factors; first he is loved by the prayee and secondly he is also loved by God. Therefore, to love someone simply because he is loved by God is in itself a virtuous act, so his choice as an intermediary becomes indisputable. This is the factual position and if someone harps on another string, he is not only mistaken but is also committing an ignominious deed. This contention is easily endorsed by the logic of commonsense. If the prayee believes that the intermediary can harm or benefit like God, he is guilty of a heinous sin and will be dismissed as a believer on the basis of this erroneous belief.

Besides, it is not necessary that mediation alone should serve as a guarantee for the realization of prayer, because Allah says:

And (O beloved,) when My servants ask you about Me, (tell them,) “I am Near.”[1]

(O beloved,) say, “Call upon Allah or call upon ar-Rahmān (the most Merciful), by whichever name you call on Him, His are the most beautiful names.”[2]

The misunderstanding that intermediation is a form of coercion should end now as the intermediary cannot force God to grant a prayer against His Own will. No one can dictate to Him, we can only beseech Him. It is only an expression of His infinite mercy that he has upscaled some of His creatures on the grounds of their love and obedience and turned them into agents of redemption for millions of ordinary people who, without their mediation, might have drifted in sheer hopelessness and frustration. This is an indirect divine recognition of their services that God puts a positive spin on whatever is associated with them. It is for the same reason that sacred places and objects are offered as means. The purpose is to boost human expectation for the divine reprieve.

Different views about intermediation (Tawassul)

There is complete agreement on some aspects of intermediation while a fractious climate of opinion marks its other aspects.

The Muslim scholars agree that virtuous deeds like prayer, fasting, pilgrimage to Makkah, zakat and recitation of the holy Qur’ān can serve as legitimate means of intermediation. There are, of course, some people who deny intermediation without action (passive intermediation) i.e. through prophets, righteous ones, saints and relics, though the Muslim scholars have affirmed the possibility of intermediation through these means. These differences have been eloquently highlighted by Muhammad bin ‘Alawī al-Mālikī:

“The conflicting view relates to intermediation without action (passive intermediation), i.e. when individuals and personalities are taken as means, for example, to say, “O God, I take Your Prophet Muhammad(Peac Be Up Him and His Household) as an intermediary to You,” or “I take Abū Bakr as-Siddīq or ‘Umar bin al-Khattāb or ‘Uthmān or ‘Alī as intermediaries to You.” Some scholars treat it as forbidden. I believe that this difference is only superficial because in intermediation through an individual, the intermediary powers are vested in that individual on the basis of his deeds and intermediation through action is unanimously acceptable. People who deny intermediation have adopted a stubborn posture. If they had cared to look at the problem perceptibly, it would have cleared up, the doubts would have vanished and the conflict would have resolved which has led them to hurl unsavoury allegations against the Muslims. Intermediation without action is actually attributed to the intermediary and he has acquired this status on the basis of his actions. A man tends to choose someone as his intermediary because he loves him and reposes unqualified trust in his spiritual superiority as a consequence of this love, or he believes the intermediary is loved by Allah Himself. As He says:

(Allah) loves them and they love Him.[3]

Or he believes that all these qualities are found in the intermediary. If you reflect on it, you are bound to find this matrix of love. And this belief is the action of the intermediary because belief is a form of action, which grips his heart. The intermediatee seems to say:

“O, my Lord! Undoubtedly, I love such and such person and I truly believe that he also loves You, he is Your loyal servant and he wages jihad for Your sake, and I believe You love him too, and You are pleased with

him, and I offer him as an intermediary on account of my love for him, and I believe You will grant my prayer.”

“But there are a number of religious scholars (intermediationists) who limit its scope to the One Whose knowledge spans the secrets of the heavens and the earth and Who can detect the waywardness of the eyes and penetrate the secrets of the hearts. A person who says, “I take the Prophet(Peac Be Up Him and His Household) as my intermediary,” and the other who says, “I take the Prophet(Peac Be Up Him and His Household) as my intermediary because I love him,” are both on the same footing because he has chosen the first source of intermediation on the basis of his trust in the Prophet(Peac Be Up Him and His Household) and his love for him. If the prayee had not loved and trusted the Prophet(Peac Be Up Him and His Household) , he would not have chosen him as his intermediary. The same applies to the saints and the holy personages.

“This discussion lifts the haze off of the concept of intermediation. It clearly shows that the difference is only superficial and does in no way insinuate that the prayees (intermediatees) should be maligned as non-believers and chucked out of the fold of Islam. It is a moral stigma.”[4]

True sense of the concept of intermediation (Tawassul)

Some people are reluctant to pray through the mediation of the holy Prophet(Peac Be Up Him and His Household) on account of lack of knowledge. They think that praying through mediation is incompatible with praying directly to Allah. This attitude is grounded in a misunderstanding of the Qur’ānic verses, which enjoin upon the believers to pray directly to Allah and to eschew associating partners with Him. As a result of misinterpretation they believe that to approach Allah through an intermediary amounts to a denial of divine unity. This conception is based on ignorance and misunderstanding and we should try to correct it. To approach Allah while praying, through a prophet or a messenger, a holy person or a pious deed, is neither a denial of the oneness of Allah nor is it inconsistent with an unmediated appeal to Him.

In spite of the intermediation, we pray to Allah directly and not to the intermediary. One commits the act of denying Allah only when he, in opposition to Him, regards someone else as the arbitrator of profit and loss, as the absolute power and as the granter of prayers. But the situation here does not warrant any such development. The prayer is submitted only to Allah, and while appealing to Him to grant these needs and desires, the mediation of the holy Prophet(Peac Be Up Him and His Household) , a saintly person or a pious deed is cited because they enjoy Allah’s love and favour and, therefore, He has greater regard for them than for other creatures. So such form of intermediation not only makes the words of prayer more effective but also raises its chances of acceptance by Allah. Now his prayer is not a simple prayer, it is rather a blend of his request and divine love. The urgency of his need combines with Allah’s magnanimity and acquires a holier complexion. It should be noted that the grant of prayers is not contingent on mediation but it definitely expedites their fulfilment. The holy Prophet(Peac Be Up Him and His Household) himself instructed his companions to pray through his mediation as we come to

know through a tradition narrated by ‘Uthmān bin Hunayf that the Prophet(Peac Be Up Him and His Household) taught a blind man to pray:

O Allah, I appeal to You, and submit to You through the mediation of the merciful Prophet Muhammad. O Muhammad, through your mediation I submit myself to my Lord to have my need granted. O Allah, acknowledge his intercession in my favour.[5]

‘Umar used to pray for rain through the mediation of the Prophet’s uncle ‘Abbās as is attributed to Anas.[6] Once when Medina was in the grip of a severe drought, ‘Ā’ishah asked some of the Companions and residents of the city to visit the holy Prophet’s grave, and on account of his blessings, it rained in buckets.[7]

In short, this blessed act has been popular and prevalent from the days of Adam (عليه السلام) and other prophets to the period of the holy prophet(Peac Be Up Him and His Household) , the Companions and the Successors and right down to the present-day Muslims. Now some people, hopelessly deficient in a correct understanding of dīn, are raising unfounded objections against its efficacy, and treating it as a challenge to the uniqueness of Allah. Therefore, it is imperative that the injunctions of Shariah should be understood in their true essence and perspective so that we do not distort them for lack of knowledge and understanding.

Important terminology about Tawassul

Whenever we discuss the concept of intermediation we should take into account four factors, which are interlinked:

Wasīlah: mediation; the means of approach.

Mutawassil: intermediatee; the prayee who chooses his own pious deed or a personage or a place as a source of intermediation in his prayer.

Mutawassal bihī: intermediary; intermediator; an object that is offered as a source of intermediation to Allah, for example, virtuous deeds, saintly personages and hallowed signs and acts associated with them.

Mutawassal ilayh: Allah is the Focus of all intermediation because it is submitted to Him Alone.

Section Two :Literal meaning of Tawassul

Tawassul (intermediation) and wasīlah (means) are similarly used. Lexicologists think that wasīlah is a means of achieving an objective.

1. Imam Rāghib Asfahānī comments:

Wasīlah means to seek willingly access to something and since it is based on willingness, it is related to wasīlah, the means of approach.[8]

2. Ibn Manzūr, in his research conducted on the word wasīlah, writes:

In fact, wasīlah is a means of approach to something to attain nearness to it.[9]

3. Imam Zamakhsharī says:

Everything that helps in seeking means of approach, that is, nearness to Allah, is wasīlah.[10]

Technical meaning of Tawassul

Tawassul carries multiple meanings. It is used in the sense of need, inclination, stature and nearness; three of these senses are consistent with its technical usage:

1. Highest station

Wasīlah is the highest station in Paradise, which is reserved for the intercessor – the holy Prophet(Peac Be Up Him and His Household) – on the Day of Judgement. It is usual for Muslims to pray, after the call to prayer, that Muhammad(Peac Be Up Him and His Household) may obtain this station. It is related to Bukhārī that the Prophet(Peac Be Up Him and His Household) himself persuaded his followers to offer the following prayer:

Allah’s Messenger(Peac Be Up Him and His Household) said as reported by Jābir bin ‘Abdullāh: Anyone who prays after the call to prayer, “O Lord, in exchange for this complete invitation and standing prayer, make Muhammad(Peac Be Up Him and His Household) a source of intermediation and superiority and appoint him to the highest station in Paradise as promised by You,” my intercession for him on the Day of Judgement will be obligatory.[11]

In this supplication (du‘ā’), al-wasīlah means ‘a spot which is a special grade of excellence in Paradise,’ this is also the highest station reserved for the Prophet(Peac Be Up Him and His Household) . Whenever we invoke the mediation of the holy Prophet(Peac Be Up Him and His Household) , we have in mind this specific place in Paradise.

2. Proximity to Allah

The nearness to Allah is in itself a source of intermediation. When a creature comes close to Allah through the perfection of his faith, obedience to His rules and prescriptions, observance of forms of worship, following the sunnah and avoiding sins, this nearness to Allah in itself becomes a source of intermediation. Similarly those who work with sincerity of intention acquire close access to Allah and are elevated to the stature of His favourites. Their sincerity and affiliation keep them steadily glued to the right path and serve as an mediation to counter the tricks of the devil. According to Allah Himself, Satan has sworn to lead the believers astray:

(Satan) said, “I swear by Your honour that I will mislead all of them.”[12]

But he will never be able to mislead those who have attained nearness to Allah.

3. Source of intermediation

All objects, which are a means to attain the nearness of Allah, also serve as sources of intermediation whether they are related to individuals or deeds. The Qur’ān has made it permissible to seek the means of approach, and what is permitted cannot be waived without proper shar‘ī argument or convincing proof. The Qur’ān says:

O believers! Fear Allah and seek means (of approach to) His (presence and to His nearness and accessibility).[13]

This verse does not stress any specific application and includes both acts and individuals. The same verse acts as an explicit justification of intermediation.

Shāh Ismā‘īl Dihlawī interprets the Qur’ānic verse as the direction provided by the spiritual guide:

People who are in search of the true conduct mean by wasīlah a kind of guide. Search for the guide should necessarily precede the hard struggle that is required for the attainment of true success, and Allah has prescribed this method for the seekers of the true path. Therefore, without the direction of the guide, its acquisition is almost impossible.[14]

Kinds of Tawassul

Tawassul may be divided into the following kinds:

at-Tawassul lid-du‘ā’

at-Tawassul fid-du‘ā’

at-Tawassul bid-du‘ā’

at-Tawassul bin-nidā’

at-Tawassul bil-a‘māl-is-sālihah

at-Tawassul bi-āthār-is-sālihīn

1. at-Tawassul lid-du‘ā’

This (kind of intermediation) seeks nearness of Allah through a source approved by Shariah.

2. at-Tawassul fid-du‘ā’

When a need or worry is submitted to Allah for its relief, the help of an intermediary is sought to fulfil the need or remove the worry.

Difference between the two

The first kind of intermediation is a means of drawing near to Allah while the second kind of intermediation serves to fulfil the need of an individual or to eliminate a specific anxiety.

Kinds of tawassul fid-du‘ā’

This kind of intermediation is further divided into two kinds:

A: Intermediation through words, and

B: Intermediation without words.

A. Intermediation through words

In this form of intermediation, the name of the intermediary is mentioned (for the acceptance of a prayer and the fulfilment of a need and) to acquire the close access to Allah.

During prayer to Allah, reference to a good deed or a saintly person serves as a kind of intermediation for the acceptance of that prayer. The petitioner does not need to specify the name of the intermediary, a mere reference to him is enough as is endorsed by Bukhārī, which is summarized below:

“During journey, the entrance of the cave closed on them. All the three were virtuous men, one of them prayed to Allah by referring to his kindly

treatment of his parents. The second man prayed by suggesting how he had managed to escape committing a sin though it was the easiest thing for him to do. The third man talked about how he had guarded the wages of a labourer for many years and paid him the money after a lapse of considerable time and then prayed. Their prayers were accepted as Allah removed the heavy stone that had closed the entrance of the cave.”

B. Intermediation without words

When a good deed or a sacred place serves as a means of approach at the time of prayer to attain the nearness of Allah, this deed or place is endeared to Him. Even though these are not given a strictly verbal form, they automatically serve as a source of intermediation.

It is also known as intermediation through action. It eliminates the use of the words during prayer. The petitioner either prays in the company of a saintly person or prays at a sacred place or he places a hallowed object in front of him and then prays to Allah for a favourable reception of his prayer.

The first instance of intermediation through action is attested by Zakariyyā’s prayer at Maryam’s place of worship, as it is stated by the Qur’ān:

At this place (Maryam’s place of worship) Zakariyyā prayed to his Lord. He besought, “O my Master, bless me with children who are of sound moral character. There is no doubt that You hear our petitions.”[15]

In this verse, Allah has pinpointed the blessed act of Zakariyyā (عليه السلام). When he observed out-of-season fruit and other prized objects at Maryam’s place who was being groomed by him as a trainee, he chose that particular spot for the submission of his prayer. Allah responded positively to his plea and he was blessed with Yahyā (عليه السلام) especially at a time when it was almost impossible for his wife to conceive a child.

The second example is that of Yūsuf (عليه السلام) dispatching his shirt to his father Ya‘qūb (عليه السلام) for the restoration of his eyesight through the mediation of the shirt. Besides good deeds of the prophets and the righteous people, the relics associated with these personages can also act as instruments of intermediation, a topic that is proposed to be dealt with at length in the course of the book.

3. at-Tawassul bid-du‘ā’

In this kind of intermediation a person who is very close to Allah is requested to pray for the petitioner in order to relieve him of the worries and troubles that have turned his life into sheer torture. When this saintly person raises his hands in prayer, Allah, out of His infinite mercy, does not turn down his request, but acknowledges it as a proof of the fact that He holds His loyal servants so dear. Allah says:

And remember when you said, “O Mūsā, surely we will not remain content with only one kind of food (manna and quail), pray, then, to your

Lord for us that He may bring forth for us of what the earth grows – of its herbs, and its cucumbers and its wheat and its lentils and its onions.”[16]

In this verse, the words fad‘u lanā rabbaka (pray, then, to your Lord for us), are the source of intermediation. The followers of Mūsā (عليه السلام) are clearly asking him to pray for them to Allah. Since here Tawassul is being relied upon through Mūsā’s prayer, this act is known as tawassul bid-du‘ā’.

4. at-Tawassul bin-nidā’

The petitioner himself submits his request to the Prophet(Peac Be Up Him and His Household) and uses him as a means in his supplication to seek Allah’s help. When he processes his petition through the Prophet(Peac Be Up Him and His Household) , it becomes a source of intermediation for Allah’s help. Ibn Kathīr says that on the occasion of the battle of Yamāmah, yā Muhammadāh (O Muhammad, help us), was the battle cry of the Muslims. He adds that during the war, Khālid bin Walīd picked up the flag, and passing through the army positions, set out towards the mountain of Musaylimah, the Liar. He waited there for him to turn up so that he could kill him. Then he returned and, standing between the two armies, he shouted:

“I am the son of Walīd. I am the son of ‘Āmir and Zayd.” And then he raised the battle cry current among the Muslims which was “yā Muhammadāh” (O Muhammad, help us).[17]

In this tradition the Muslims are relying on the Prophet(Peac Be Up Him and His Household) as a source of intermediation, and the Muslims who are committing this act are the Companions themselves. Thus to use the Prophet(Peac Be Up Him and His Household) as an intermediary was a practice of the Companions. Similarly, it is narrated by ‘Abdullāh bin ‘Abbās that Allah’s Messenger(Peac Be Up Him and His Household) said:

Undoubtedly, there are some of Allah’s angels on the earth who are in addition to the guardian angels. They note down each leaf that falls down from a tree. If anyone of you is being tortured in the jungle, you should cry, “O servants of Allah, help me.”[18]

Here, the Prophet(Peac Be Up Him and His Household) himself and in his own words instructs the Muslims to adopt intermediation as a means of seeking Allah’s help through His angels. He is advising us not to delink ourselves from those who not only believe in Allah but also practice their belief. In case there is no human figure to come to your rescue, you should pray to Allah through the mediation of the angels. Allah will command them to come to your help and fulfil your need. This universe is not a meaningless vacuum as many atheists in their ignorance tend to assume; it is filled with flights of angels though they remain invisible to the naked eye and whenever human beings under duress invoke the help of Allah, the angels practically demonstrate the merciful presence of Allah by meeting human exigencies. Thus the words falyunād a‘īnū ‘ibādallāh are a clear proof that intermediation through the Prophet’s intervention is permissible.

On the Day of Judgement, when the first and the last among the Muslims are in distress on account of the gruelling heat and judgement is yet to be

pronounced, they will all rally round the prophets including the holy Prophet(Peac Be Up Him and His Household) , and in their supplication to Allah will ask for their help. The tradition cited in different books bears testimony to the propriety and efficacy of this kind of intermediation. If this is permissible on the Day of Judgement, this should be equally permissible during our stay in this world. This reflects the kind-heartedness and benevolence of the prophets that the believers can depend on their mediation as a means of approach to the infinite mercy of Allah, whether we are on the earth or in the Hereafter.

The text of the tradition is as follows:

Narrated by ‘Abdullāh bin ‘Umar that the Prophet(Peac Be Up Him and His Household) said, “A person constantly begs from other people till he on the Day of Judgement has no flesh on his face.” He added, “The sun will come closer to the people on the Day of Judgement. It will be so close that half of one’s ear will be drenched in sweat. In this condition, people will first seek the mediation of Adam, then of Mūsā and finally of Muhammad(Peac Be Up Him and His Household) .” And ‘Abdullāh – the sub-narrator –added, “Layth narrated to me that Ibn Abū Ja‘far had narrated: He (the Prophet(Peac Be Up Him and His Household) ) will intercede with Allah to judge amongst the people. Then he will leave here until he will hold the arc of the gate of Paradise. On that day, Allah will make him ascend the glorious station and all the people present there will sing his praises.[19]

Mutual relation between intermediation, intercession and seeking aid

Another point worth noting in the context of intermediation is that when we request someone to act as our intermediary to Allah, it also seems to support the relevance of the related concepts of intercession and seeking help from Allah’s favourites. It means that when the relevance of intermediation has been proved, the relevance of other two concepts is automatically established. The following Qur’ānic verse clearly links the three concepts by explaining their mutually reinforcing role:

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.[20]

This Qur’ānic verse clearly argues in favour of intermediation. It means when people have committed sin, they should seek the mediation of the holy Prophet(Peac Be Up Him and His Household) in their supplication to Allah and the Prophet(Peac Be Up Him and His Household) also prays for their forgiveness, then they will find Allah Compassionate and Merciful.

Fastaghfarullāh argues for intercession. When Allah condoned their sin through the intercession of the Messenger(Peac Be Up Him and His Household) , it means that intercession is validated by the Qur’ānic text. And the third concept of istighāthah is in fact a proof of seeking someone’s assistance. When a man returns to the holy Prophet(Peac Be Up Him and His Household) for the forgiveness of his sins, it clearly means that he is asking for his intercession: “O, Messenger of Allah, I am a sinner. Have mercy on me and intercede for me before Allah so that He may condone my sins.” This desire of the sinner, in fact, amounts to istighāthah (seeking help from others) while the Prophet’s readiness to implore Allah for the forgiveness of his sins is intercession.

References

[1]. Qur’ān (al-Baqarah) 2:186.

[2]. Qur’ān (al-Isrā’ ) 17:110.

[3]. Qur’ān (al-Mā’idah) 5:54.

[4]. Muhammad bin ‘Alawī al-Mālikī, Mafāhīm yajib an tusahhah, (pp.117-8).

[5]. Ibn Mājah transmitted it in his Sunan, b. of iqāmat-us-salāt was-sunnah fīhā (establishing prayer and its sunnahs), ch.189 (1:441#1385) and declared it sahīh (sound); Tirmidhī in al-Jāmi‘-us-sahīh, b. of da‘awāt (supplications), ch.119 (5:569#3578) and graded it hasan (fair) sahīh (sound) gharīb (unfamiliar or rare); Ahmad bin Hambal in his Musnad (4:138); and Hākim in al-Mustadrak (1:313,519,526-7) and Dhahabī also declared it sahīh (sound). Bukhārī narrated it in at-Tārīkh-ul-kabīr (6:209-10); Nasā’ī, ‘Amal-ul-yawm wal-laylah (pp.417-8#658-60); Ibn Khuzaymah, as-Sahīh (2:225-6#1219); Bayhaqī, Dalā’il-un-nubuwwah (6:166-7); Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah (p.202#622); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (pp.123,125); Nawawī, al-Adhkār (p.83); Ibn Kathīr, al-Bidāyah wan-nihāyah (4:558-9); Ibn-ul-Athīr, Asad-ul-ghābah (3:571); Mundhirī, at-Targhīb wat-tarhīb (1:473-4); Yūsuf Mizzī, Tuhfat-ul-ashrāf bi-ma‘rifat-il-atrāf (7:236#9760); Suyūtī, Khasā’is-ul-kubrā (2:201); Qastallānī, al-Mawāhib-ul-laduniyyah (4:594); Zurqānī in his Commentary (12:221-2); Ibn Hajar Haythamī, al-Jawhar-ul-munazzam (p.61); and Shawkānī in Tuhfat-udh-dhākirīn (pp.194-5).

[6]. Bukhārī narrated it in his as-Sahīh, b. of istisqā’ (to invoke Allah for rain at the time of drought) ch.3 (1:342-3#964), and b. of fadā’il-us-sahābah (the virtues of the Companions) ch.11 (3:1360#3507); Ibn Hibbān, as-Sahīh (7:110-1#2861); Ibn Khuzaymah, as-Sahīh (2:337-8#1421); Hākim, al-Mustadrak (3:334); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (3:97); Bayhaqī in as-Sunan-ul-kubrā (3:352) and Dalā’il-un-nubuwwah (6:147); Baghawī, Sharh-us-sunnah (4:409#1165); Nawawī, al-Adhkār (p.80); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128); Ibn Hajar ‘Asqalānī, Fath-ul-bārī (2:494); Qastallānī, al-Mawāhib-ul-laduniyyah (4:277); Zurqānī in his Commentary (11:151-3); Shawkānī, Tuhfat-udh-dhākirīn (p.58); and Muhammad Zāhid Kawtharī in his Maqālāt (p.380).

[7]. Dārimī narrated it in ch.15 of the muqaddimah (introduction) to his Sunan (1:43#93); Ibn-ul-Jawzī, al-Wafā’ bi-ahwāl-il-Mustafā (2:801); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128); Qastallānī, al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary (11:150).

[8]. Rāghib Asfahānī, Mufradāt alfāz al-Qur’ān (p.871).

[9]. Ibn Manzūr, Lisān-ul-Arab (11:725).

[10]. Zamakhsharī, al-Kashshāf ‘an haqā’iq ghawāmid-it-tanzīl (1:488).

[11]. Bukhārī, as-Sahīh, b. of adhān (the call to prayer) ch.8 (1:222#589); Nasā’ī, Sunan, b. of adhān (2:27); Ahmad bin Hambal, Musnad (3:354); Ibn Hajar ‘Asqalānī, Fath-ul-bārī (2:94; 8:399); Bayhaqī, as-Sunan-ul-kubrā (1:410); Baghawī, Sharh-us-sunnah (2:283-4#420); Muhammad Khatīb Tabrīzī, Mishkāt-ul-masābīh, b. of salāt (prayer) ch.4 (1:216#659).

[12]. Qur’ān (Sād) 38:82.

[13]. Qur’ān (al-Mā’idah) 5:35.

[14]. Ismā‘īl Dihlawī, Sirāt mustaqīm (p.58).

[15]. Qur’ān (Āl-i-‘Imrān) 3:38.

[16]. Qur’ān (al-Baqarah) 2:61.

[17]. Ibn Kathīr, al-Bidāyah wan-nihāyah (5:30).

[18]. Haythamī narrates it in Majma‘-uz-zawā’id (10:132) and says that its men are trustworthy.

[19]. Bukhārī, as-Sahīh, b. of zakat (obligatory charity) ch.51 (2:536-7#1405); Tabarānī transmitted it in al-Mu‘jam-ul-awsat (9:331#8720); and Haythamī cited it in Majma‘-uz-zawā’id (10:371).

[20]. Qur’ān (an-Nisā’) 4:64.


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