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.


1

CHAPTER FOUR: The Doctrine of Tawassul (In the Light of Sacred Traditions)

Purging disbelief in Muhammad's followers

Allah has conferred infinite blessings on the followers of the Holy Prophet(Peac Be Up Him and His Household) . One of these blessings is their impossibility to return to disbelief after embracing Islam. It happened in the past that the followers of a particular prophet returned to their earlier state of ignorance and disbelief after his death. But this shall not happen to the followers of the Holy Prophet(Peac Be Up Him and His Household) . The Prophet of Allah(Peac Be Up Him and His Household) in the last days of his earthly sojourn had himself declared that he had no fears that his followers will relapse into disbelief after his death. As Muslims, we should reflect on his words. The Prophet(Peac Be Up Him and His Household) who was sent to this world to quash disbelief and all forms of impermissible innovation, who is our primary source of guidance and who is our ultimate means of salvation, is saying that he has no doubts lurking in his mind about their steady and irreversible belief, while we are hurling allegations of disbelief at one another to cater to our false sense of superiority or to pamper our egotism based on prejudice and sheer stubbornness. What could be more unfortunate than this mutual incrimination?

It is narrated in a tradition:

‘Uqbah bin ‘Āmir has narrated: The Prophet (Peac Be Up Him and His Household) one day went to (Uhud) and offered prayer for the natives (martyrs) of Uhud as it is (generally) offered for the dead. Then he returned to the pulpit and said: I am your forerunner and I am a witness on you. By Allah! I am right now seeing the basin of my fountain (kawthar), and I have been handed over the keys of the treasures of the earth (or the keys of the earth). I swear on Allah, I have no fears that after me you will return to disbelief but I am apprehensive that you will try to outdo each other in acquiring worldly goods. [1]

This is a statement made by the Prophet(Peac Be Up Him and His Household) himself. He has sworn on Allah about his followers that they will not revert to disbelief. The Prophet’s words call for deep reflection and serious soul-searching. We brush aside the Prophet’s statement when we accuse one another of disbelief. This tradition has been reproduced by Imam Muslim[2]and Imam Ahmad bin Hambal [3]. Repeated references to this tradition by people of such calibre and prestige, and our dogged defiance of its contents are nothing but harrowing unawareness of the real spirit of our faith.

Intermediation, which has been established as a valid act in Islam by countless Qur’ānic injunctions and authentic and certified traditions and which has been practised by the large majority of Muslims, is now turned into a matter of dispute and controversy, and is now being used as a convenient ploy to not only indulge in incriminating one another in disbelief but also to give vent to our personal frustrations. If we care to reflect on his words and statements, we will come to realize that to insist on the illegality of intermediation, either as a doctrine or in some of its actual applications,

especially when its legality has been conclusively established both by the Qur’ān and the hadith, is nothing but religious perversity. Tens of statements made by the Holy Prophet(Peac Be Up Him and His Household) are witness to the fact that to rely on valid forms of intermediation in order to come closer to Allah is quite consistent with Qur’ānic commands and the Prophet’s statements.

As it is reported by ‘Amr bin Shu‘ayb that his grandfather says: we were present in the company of the holy Prophet(Peac Be Up Him and His Household) when messengers from Hawāzin tribe came and said: O Muhammad! We belong to the same origin and tribe, and the trouble we are facing is not hidden from you, therefore, have mercy on us. The holy Prophet(Peac Be Up Him and His Household) replied: opt one of the two choices; either take away your property and wealth or have your women freed. They opted for their women and children. Then the Messenger of Allah(Peac Be Up Him and His Household) added: as far as my share and the share of ‘Abd-ul-Muttalib and his children (in the spoils) is concerned, I have already given it to you. But when I have performed the noon prayer, you should all stand up and say:

Through the means of the Messenger of Allah(Peac Be Up Him and His Household) we seek help for our women and children from believers (or Muslims).[4]

The narrator says that when people had finished their prayer, they repeated the same words as the Prophet(Peac Be Up Him and His Household) had advised them. Now these words were uttered by the sacred tongue of the holy Prophet(Peac Be Up Him and His Household) himself and he uttered them in the form of a command. Therefore, this tradition furnishes a cogent justification for the act of intermediation.

In the following pages I will draw upon some of the statements made by the Holy Prophet(Peac Be Up Him and His Household) , which clearly prove that intermediation is neither a form of disbelief nor a forbidden act. On the contrary, it is quite valid and one of the permissible ways to seek the nearness of Allah.

Section One : Intermediation through good deeds

Good deeds are called virtues. To pray through the means of these deeds, “O Allah, through my particular act which I performed purely for Your pleasure, I beseech You that my need be fulfilled,” is quite valid. A few statements that support the act of intermediation are given below:

1. Deliverance from trouble through mediation

A tradition recorded in as-Sahīhayn[5] furnishes clear evidence of the use of intermediation through virtuous deeds which delivers individuals from tension and anxiety or from an actual calamity. ‘Abdullāh bin ‘Umar cites the Messenger of Allah(Peac Be Up Him and His Household) to have said:

Once upon a time three travellers were passing through a jungle. All of a sudden the sky was overcast with jet-black clouds. They were thinking of seeking shelter that it began to rain in buckets. They had no other choice but to take shelter in a cave. So they scraped into the cave. The entrance of the cave was quite small. Suddenly a heavy stone came sliding down and

covered the entrance. They were trapped inside the cave. They could not move the stone even with their collective might. Therefore, they lost all hope of survival. They felt that the cave would prove to be their grave.

The three of them were religious persons and had an optimistic outlook on life. They had complete faith in the glory and grandeur of God, so the spell of hopelessness did not last long. They chuckled to themselves as they thought of a plan. The clouds of frustration rolled away. Since the plan derived from their strong religious conviction, they readily decided to implement it. They said to one another: there is only one-way to escape the present crunch. We should offer to Allah as a form of intermediation the acts we have performed for His exclusive pleasure and implore Him through their blessings. They said:

Remember the deeds you performed purely for (the pleasure of) Allah, then pray through them to Allah. He may open it (and deliver you from this calamity).

Since the plan was sound and suited the occasion, they all expressed willingness to put it into action. Each one of them offered his virtuous acts turn by turn and using it as a form of mediation, prayed to Allah to deliver them from their misery.

The virtuous act of the first man—Service of parents

One of them related his virtuous act in this way: O Lord, my parents were very old and weak. I considered it my duty to serve them sincerely. I worked hard the whole day. When I returned home, first of all I milked the cow and served the milk to my mother and father. Then I attended to my wife and children and other people. This was my daily routine. One day I was delayed and arrived home late. My mother and father had waited themselves to sleep. However, I milked the cow, poured the milk into a cup and stood by their bedside. I did not like to disturb them in their sleep as I respected them too much; at the same time I could not bear to feed my children before feeding them (my parents) first. Thus I stood there, holding the cup in my hand that I will make them drink it as soon as they woke up. My wee little children kept crying and sobbing bitterly but I ignored it and did not like to break my principle, and in this very state of tension, the night lapsed into day.

(O Allah,) You know it. If I had done this deed purely for Your pleasure, then remove the stone from the entrance so that we can see the sky.

As soon as he ended his prayer, the stone slid a little on one side and the sky appeared, but the gap was not wide enough to let a man pass through.

The virtuous act of the second man—Self-purity

The second person narrates his act in these words: I was emotionally attached with my first cousin but that pure and innocent girl was completely unaware of my feelings. She snubbed me once when I tried to convey to her my emotional plight and after that I never dared do so.

Then once there was a severe drought. The shadows of poverty and hunger began to hover around her. Driven by starvation, that innocent girl came over to me and sought my help. I decided to take undue advantage of

her helplessness; I seduced her as she was in a vulnerable condition. I piled up a big sum of 100 dinars in front of her and she half-willingly agreed to cater to my emotions. When I tried to give it a practical shape, tears welled up in her eyes. She became restless with shock and said: don’t be cruel and don’t take undue advantage of my helplessness. Fear Allah and don’t make this immoral move. On hearing her words, my hair stood on their ends and, on account of fear of the Lord, the organs of my body began to tremble. My evil intentions were buried and the human being sleeping inside me became awake. I left her there and did not pick up the money either.

O Allah, if, in Your knowledge, I did so only to seek Your pleasure and if You like my act, then You should open our way (so that we can look at the world outside).

As he ended the prayer, the stone slid a little farther but the gap was still not wide enough for them to come out.

The virtuous act of the third man—To return to the deserving what belongs to him

The third man offers his good deed as his mediation in this way: O Lord, once I had employed a few labourers. I paid their wages as soon as they completed their work. But one of the labourers, for no apparent reason, did not take his wages and went away. His wage was a measure of rice. I planted the rice and when the paddy was blooming, I sold it and bought a goat with the money I made out of the bargain. Through Your blessing, more goats were born out of her. Then I bought a cow and through Your blessing the number of cows multiplied. Thus with the help of a labourer’s wages, there were so many cattle that the valley was filled with them and I had to keep a shepherd to look after those animals. One day the same labourer returned and said to me:

“Fear Allah, don’t be cruel and pay me my wages.” Then I said (to him), “Go and take those cows and their shepherd.”

He said, “Fear Allah and do not ridicule me.” I told him everything with a grim face and he went away with all the goods.

(O Lord,) if I did all this for Your pleasure alone, then, through its blessing, deliver us from this trouble and remove the remaining part (of the stone from the entrance of the cave so that we could come out of it).

As soon as their prayer ended, Allah granted it unhesitatingly, and their virtuous acts changed their dark night of disappointment into a bright day of hope. Through them, they received a new lease of life. Since the basis of their good deeds was the pleasure of Allah, He granted their prayer and the stone at the entrance of the cave skidded aside and all three of them slipped out of it easily and comfortably and went on their way.[6]

2. Prayer as mediation

Five-time prayer is mandatory for every Muslim. It is a pious act through which the servant practically demonstrates his servitude to Allah in a state of prostration. Since Allah likes humility in his servants, prayer is a form of worship, which represents the climax of humility. That is why Allah loves the act of prayer very much. Allah condones the lapses of His servants through the means and blessing of prayer.

It is narrated by Abū Hurayrah that the Holy Prophet(Peac Be Up Him and His Household) said:

Tell me if someone among you has a canal at his doorstep, and he has a bath in it five times a day, will any speck of dirt remain on his body? The audience replied: No dirt will remain on his body. He said: The same applies to five prayers. God erases sins through their (blessings and means).[7]

Here five prayers are acting as a form of mediation. Through them, man achieves his salvation:

3. Nearness of Allah through voluntary prayer

The purpose of a true believer is to seek access to the nearness and pleasure of his real Lord and Master, and the servant gains the nearness as well as the pleasure of his Lord through optional prayers (nawāfil). It means the servant attains the nearness of the Lord through the mediation of optional cycles of prayer.

It is attributed to Abū Hurayrah that Allah says in a divine hadith:

And My servant keeps coming closer to Me through his voluntary acts of prayer until I love him. So when I love him: I become his sense of hearing with which he hears and I become his sense of sight with which he sees and I become his hand with which he holds and I become his leg with which he walks.[8]

4. Deliverance from the hellfire through better upbringing of daughters

During the era of ignorance, people generally disfavoured their daughters. At the birth of a daughter, they felt extremely worried. The Qur’ān has very clearly depicted their typical attitude: whenever someone is given the glad tidings of the birth of a daughter, his face becomes black with anger.[9] This is how the non-believers expressed their disapproval on the birth of their daughters. But Islam placed the fair sex on such a pedestal as is simply inconceivable in any other social system. Mother, sister, daughter and wife, all are sacred relations. Islam not only sanctified these bonds but also spelled out an unmistakable reward for all those who practically realize the value and sanctity of these relations, that is, who protect them and bring them up decently. We realize from a number of statements made by the Holy Prophet(Peac Be Up Him and His Household) , that proper upbringing and education of the daughters is such a virtuous act that it serves as a form of mediation for the parents and delivers them from the fire of Hell. It is narrated by ‘Ā’ishah:

A woman came to see me (and) she had two daughters with her. She had come to beg something from me but she found nothing with me except a date. I gave the same to her. She divided the date between her two daughters. Then she stood up and left. (After this,) the Holy Prophet came over. I related to him the whole story. Then he said: Whoso was tested through the daughters and he treated them well, then this will turn for him into a veil against Hell.[10]

5. Deliverance from punishment through the mediation of the penitent

To worship Allah, to love one another for the sake of Allah, and remember Him while others are sleeping, are such virtuous acts, which are

highly favoured by Allah. Those who are penitent and ask for His forgiveness in the silence of the nights are His favourites and through the blessing of their mediation, He delivers other creatures from punishment though otherwise they might have ended up in Hell.

It is attributed to Anas bin Mālik that once the Holy Prophet(Peac Be Up Him and His Household) said:

Verily, Allah the Glorious says, “Surely I want to punish the residents of the earth but when I look at the people who populate My places of worship, who love one another for My sake and who ask for forgiveness in the later part of the night, then I turn (My wrath) away from them.[11]

Section Two: Mediation in supplication

1. Intermediation through Allah’s names and attributes

Just as the acts of a petitioner serve as a form of mediation for the redress of his ills and problems, similarly a reference to Allah’s various names becomes a means for the acceptance of his supplication. The theme of the initial verses of surah al-Fātihah, for instance, is focused on the praise and glorification of the Lord:

All praise is for Allah Who is the Lord of all the worlds, (and) is infinitely Kind and Merciful, (and) is the Master of the Day of Judgement.[12]

After enumerating the praises of Allah, the petitioner places before Him his request:

(O Allah,) we worship only You and we seek only Your help.[13]

This is the relationship of service, the bond of servitude. The servant affirms not only his own low status, but also the highest status of Allah Who is Unique and Unrivalled, and in his prayer based on humility and self-negation, he seeks His help.

Here the question arises why worship has been given precedence over help? An act of worship can be performed only with Allah’s blessing. Without His help, it remains unrealised. Therefore, the order of priority should have been reversed. First of all, Allah’s help should have been sought and then with His help the servant should have engaged himself in worship, so the request for help should have preceded the request for worship. But Allah’s commands have logic of their own and this is inherently built in the divine statements. Sometimes they appear to defy human expectation, which is invariably superficial and scratches only surfaces. But the divine logic is deep, and in order to realize its depth, one has to shed this casual sense of expectation. This is in fact the privilege of those human beings who are deeply impressed by divine logic and who staunchly believe that all divine utterances are logically justified as they appeal to our deeper sense of wisdom. Thus the answer to this question has been furnished by Imam Baydāwī while interpreting the verse. He says that the act of worship precedes the act of help to facilitate the acceptance of prayer. This also shows Allah’s concern for His creatures; it is, in addition, the expression of His pervasive and extensive sympathy for His servants that He Himself is showing them the light to make their prayers effective:

And worship has been given precedence over the request for help so that a sense of compatibility is created between the last letters of the verses.

Besides, it also suggests that the means (of worship) is given precedence over the request (for help) so that it may be granted.[14]

Then the prayer is followed by another request:

Show us the right path.[15]

The servant, through his mediation as a servant of Allah, implores Him for guidance. Thus a reference to Allah’s names, to the words that describe his own status as His servant, and to his request for guidance, serve as a source of intermediation for the acceptance of his prayer. The servant, by referring to the names of Allah and by lowering his own status to the trough of the wave and confessing his own faults and weakness, prays to Allah and this prayer acts as a form of mediation for the immediate fulfilment of his need or the elimination of his problem.

2. Prayer through the mediation of Allah’s Personal names

Sometimes we use the personal names of Allah as a kind of mediation to process our petition and to ensure its effectiveness. This form of intermediation has been validated by the Prophet’s own practice and it is supported, inter alia, by a tradition reported by Ibn Mājah. The Holy Prophet(Peac Be Up Him and His Household) said:

O my Lord: I beg from You through the means of Your being Allah.[16]

3. Prayer through the mediation of divine acts and attributes

Sometimes an act or attribute of Allah is invoked in the prayer as a form of mediation, as it is endorsed by a tradition of the Holy Prophet(Peac Be Up Him and His Household) . This prayer is attributed to him:

O Allah! I seek refuge in Your pleasure against Your wrath, and in Your exemption against Your punishment.[17]

These traditions clearly establish the fact that it is quite valid to beg Allah’s protection and help for the fulfilment of one’s needs through the mediation of His Acts and Attributes.

4. Intermediation through the Prophet’s high station

The prayer for the Prophet’s appointment to his high station and to use it as mediation earns one not only Allah’s blessings but also guarantees the Prophet’s intercession for him on the Day of Judgement. The Holy Prophet(Peac Be Up Him and His Household) said:

When you hear a mu’adhdhin calling out for prayer, you should also say what he says, then send blessings on me. Surely, whoso sends blessings on me (once), Allah sends His mercy on him ten times. Then ask Allah for the wasīlah to be granted to me. It is a position in Paradise which is reserved for His special servant and I’m hopeful that I’m that special servant. So anyone who asks (Allah) the wasīlah for me, my intercession for him will be obligatory (on the Day of Judgement).[18]

If someone sends salutations on the holy Prophet(Peac Be Up Him and His Household) once, he is rewarded with Allah’s mercy ten times. And similarly if someone prays to Allah for appointing the Prophet(Peac Be Up Him and His Household) to the promised high station in Paradise, that person is entitled to his intercession on the Day of Judgement.

5. Sending blessings on the Prophet (SAW) as mediation for the acceptance of prayer

Sending blessings on the Holy Prophet(Peac Be Up Him and His Household) is highly cherished by Allah. The popularity and propriety of this act can be gauged from the fact that even if the person who is performing it happens to be a confirmed liar and a dyed-in-the-wool sinner, his act is not rejected. When he sends salutations on the Prophet(Peac Be Up Him and His Household) , it is not only appreciated by Allah but is also given proper recognition.

One may ask what is the justification for accepting salutations on the Prophet(Peac Be Up Him and His Household) from a person who is generally known as a blackguard and a sinner. The answer is that this act carries a variety of meanings, some of which are given below.

For example, to send mercy, to confer nearness on someone, to mention someone at a highly audible pitch of voice and to give blessing. Now if we reflect on these meanings, we come to realize that none of these blessings were denied to the Prophet(Peac Be Up Him and His Household) ; he already possessed all of them. Allah’s blessings are being showered on him all the time and it is a continuous act. These blessings were showered on him at the beginning of time and will continue to visit him till the end of time, and there is no possibility whatsoever of the termination of this process. As far as nearness is concerned, the night of ascension is the most authentic witness to this phenomenon when all the distances between Allah and His beloved evaporated into thin air:

So when the distance between them was of two bow-lengths or even less than that.[19]

When this is the state of union during a single night, who could compute the grades of nearness which are being conferred on him without break or interruption. The height and glory of his stature is also unmatched. So the Prophet(Peac Be Up Him and His Household) already embodies the entire spectrum of meanings associated with sending blessings on him. Therefore, when man sends his blessings on the Prophet(Peac Be Up Him and His Household) , he is in fact saying: O Allah, send blessings on Your beloved. Allah says: O my servant, I am already sending blessings on him, conferring My mercy on him, glorifying him and drawing continuously closer to him. You need not stress it, it is already in process. Since you have not asked anything for yourself, you have not prayed for wealth and children, you have not prayed for recuperation from illness, and there is no personal motive behind your prayer but you have only expressed blessings for My beloved and implored Me to send these blessings on him, so I grant your prayer.

Since the process is going on even before the prayer, therefore, even if the person who is sending blessings on him happens to be a sinner, his prayer is accepted. This is the reason that this act is absolutely acceptable and, therefore, totally immune to any form of rejection or disinclination.

How to turn presumptuous worship into absolutely acceptable worship

All forms of worship are tentatively acceptable as they are based on the presumption that they will be accepted by Allah. Since an act of worship involves rigorous preparation and conformity to a set of conditions and prerequisites for which he has to spare time and sacrifice his personal comforts, therefore, it is his natural wish that his worship should be accepted and his labour should not go waste but Allah has His own way. It is stated:

To Him ascend pure words and He exalts righteous deed.[20]

Therefore, driven by his physical nature, man explores excuses and pretexts which may elevate his deeds to the level of divine acceptability and they may be acknowledged by Allah in spite of his weakness, flaws and lapses. Divine mercy has not left his natural desire in the lurch but, as an expression of His infinite mercy, He Himself has shown him the way that can transform his tentative acts of worship into an absolutely acceptable reality. And the way is that at the start and conclusion of each act, he should send blessings on the Holy Prophet(Peac Be Up Him and His Household) . Since this act is absolutely acceptable, therefore, whenever it is submitted to Allah, it will surely be acknowledged by Him, and it is beyond divine mercy that it should accept his blessings on the Prophet(Peac Be Up Him and His Household) and reject his acts that lie between the two salutations. Therefore, the most effective way to make one’s acts absolutely acceptable is to start and conclude them by sending blessings on the Holy Prophet(Peac Be Up Him and His Household) .

Sending blessings on the holy Prophet (SAW) as the last act in the universe

Almighty Allah says in the Holy Qur’ān:

All that is on earth will pass away, and there will abide forever the Person of Your Lord, Master of glory and honour.[21]

Every soul shall taste of death.[22]

When everything is reduced to extinction, only the Person of the Lord shall remain and there will be no one to praise and glorify Him, but the act of sending blessings on the Holy Prophet(Peac Be Up Him and His Household) will continue uninterruptedly as it is endorsed by Allah Himself:

Surely Allah and His angels invoke blessings on the Holy Prophet (and they will continue to do so).[23]

Each living being has to die. Each creature in this universe has to taste death. Allah Alone is eternally Existent. Since invoking blessings on the Holy Prophet(Peac Be Up Him and His Household) is also a divine act, and since Allah is immune to extinction, His Act also is eternally surviving. That is why the word yusallūna has been used by the Qur’ān which includes both the present and the future and, therefore, is translated as “eternal”. The present never ends and each existing moment is the present and each moment that is to come is the future. Thus Allah’s invocation of blessings on the Holy Prophet(Peac Be Up Him and His Household) is a continuous act and will continue forever. It has never been interrupted in the past nor will it be interrupted in the future. Therefore, it is conclusively established

by the Qur’ān that sending blessings on the Holy Prophet(Peac Be Up Him and His Household) is the last act in the universe and only this act has permanence on account of its divine orientation. And when we adopt it as a form of intermediation, our prayer will surely be granted.

6. The Prophet’s supplication through the mediation of his own person and other prophets

According to an authentic tradition the Holy Prophet(Peac Be Up Him and His Household) himself prayed through the mediation of other prophets as well as of his own person. Following are the words of the tradition:

It is narrated by Anas bin Mālik. He said: When the mother of ‘Alī bin Abū Tālib — Fātimah bint Asad bin Hāshim — died, Allah’s Messenger(Peac Be Up Him and His Household) called on her and sat down by the head of the bed and said, “O dear mother, may Allah have mercy on you. After my mother, you were the one I regarded as my mother. When I was hungry you fed me to the point of saturation while you yourself remained hungry. Then you helped me put on clothes and instead of eating yourself, you gave me nice things to eat. You did all this for Allah’s pleasure and for a good reward in the Hereafter.” Then he (the Prophet) commanded to bathe her three times. When camphor water was brought, Allah’s Messenger(Peac Be Up Him and His Household) poured some water into his hands. Then Allah’s Messenger(Peac Be Up Him and His Household) took off his shirt and clothed her with it and used his own sheet of cloth as her coffin. Then Allah’s Messenger(Peac Be Up Him and His Household) sent for Usāmah bin Zayd, Abū Ayyūb al-Ansārī and ‘Umar bin al-Khattāb and the negro slave to dig up the grave. So they dug her grave. When they reached near the lahd, Allah’s Messenger(Peac Be Up Him and His Household) dug it up and drew the soil out with his own hands. When he finished, Allah’s Messenger(Peac Be Up Him and His Household) entered and lay down in (the grave), and said, “It is Allah Who controls life and death, and He is Ever living and will never die. (O Allah,) forgive my mother—Fātimah bint Asad— and help her answer properly at the time of questioning and through the mediation of Your Prophet (Muhammad) and the former prophets, make her grave capacious. Surely You are infinitely Merciful.” Then he repeated, “God is Great” four times (i.e. led the funeral prayer). Then he, ‘Abbās and Abū Bakr as-Siddīq lowered her into the grave.[24]

7. Intermediation through the supplicant

Abū Sa‘īd Khudrī has narrated:

The Messenger of Allah (Peac Be Up Him and His Household) said: A person who comes out of his house with the intention of prayer and prays, “O Allah, I beseech You through the mediation of those who always crave Your (mercy) and I beg You through the mediation of my these steps (moving towards prayer). Surely I am heading neither towards any evil, nor out of pride or arrogance, nor out of a sense of self-display, nor for the sake of any world reputation. I have come out of my house to escape Your displeasure and to earn Your pleasure. So I beg You to save me from the fire of Hell and forgive my sins. Surely, You are the Only One Who forgives sins.” Then Allah turns towards him and seventy thousand angels ask for his forgiveness. [25]

The chain of the tradition is consistent with the requirements of hasan hadith (fair tradition), and five different huffāz[26]of hadith graded it hasan. They are:

Hāfiz Dimyātī in al-Mutajarr-ur-rābih fī thawāb al-‘amal-is-sālih.

Hāfiz Mundhirī in at-Targhīb wat-tarhīb.

Hāfiz Ibn Hajar ‘Asqalānī in ‘Amāl-ul-adhkār.

Hāfiz ‘Irāqī in the Takhrīj ahādīth al-Ihyā’.

Hāfiz Būsīrī in Misbāh-uz-zujājah.

Ibn Khuzaymah graded it sahīh (sound) in his as-Sahīh through Fudayl bin Marzūq.[27]

8. Intermediation through the weak

In addition to the righteous, intermediation through the travellers, the sick and those on whom Allah has shown His mercy or about whom He has said that He is with them, that He helps them and He blesses them with His mercy, is quite consistent with the various statements made by the Prophet(Peac Be Up Him and His Household) himself.

Abū Sa‘īd Khudrī relates that the Prophet(Peac Be Up Him and His Household) said:

Surely, only because of the supplication of the weak and their prayer and their sincerity, Allah helps this nation (Ummah).[28]

Abū ad-Dardā’ has related that the Prophet(Peac Be Up Him and His Household) said:

Look for me among the weak. Surely, it is on account of the weak that you are blessed with (Allah’s) bounty and helped.[29]

It means that, through the mediation of the weak and the poor, Allah not only blesses a Muslim nation with His help and assistance, but also with resources and wealth. Therefore, any prayer mediated through them is also graced with acceptance by Allah.

9. Intermediation through the supplication of the prophets

Sa‘d bin Abī Waqās relates that the Prophet(Peac Be Up Him and His Household) said:

Dhun-Nūn (the Man in Fish, i.e. the prophet Yūnus) prayed in the belly of the fish, “(O Allah,) there is no deity except You. Glory be to You! Surely I was from those who wronged (their souls).” So any Muslim person who uses these words in his prayer for a (fair) purpose, finds a favourable response from Allah.[30]

A prophet is far more deeply and sensitively aware of the subtleties and nuances involved in his relationship with Allah than His saints and favourites, and as we descend down the sliding scale of divine preferences, this awareness decreases in direct proportion to the grades of the people who are seeking Allah’s nearness and recognition. The divine hierarchy is based on these grades and the distinctions between these grades are meticulously drawn and followed.

Therefore, when a prophet of Allah, with his complete and unflawed awareness and understanding of divine pleasure and displeasure and in a

posture of self-effacing courtesy and humility, prays to Allah, He graces each word uttered by him with recognition and fulfilment. And, if the prayer of a petitioner is processed through the prayer of the prophets, then it is not rejected as it is supported by the guarantee of a prophet’s articulation; on the contrary, it finds immediate fulfilment and the prayee is relieved of his sense of anxiety and tension.

This phenomenon draws a clear distinction between two kinds of prayer: unmediated prayer and mediated prayer. In the case of unmediated prayer, the petitioner is like a lone ranger, he relies on his personal relationship with Allah, which is in itself invaluable because any creature can establish a hotline with Allah. But there is no divine guarantee for its acceptance, which may relate to his weak faith, lack of concentration or a number of other factors. But in the case of mediated prayer, there is a divine guarantee and it is the nature of divinity that its guarantee never fluctuates as it is immune to all glitches and other human uncertainties. Allah loves His favourites and His love increases in direct proportion to the graded distinction of His favourites. Prophets are the most favoured ones, therefore, any prayee that uses their prayer as a form of mediation is blessed with immediate acceptance.

References

[1]. Bukhārī narrated this tradition in his as-Sahīh with different words at six various places, i.e. b. of janā’iz (funerals) ch.71 (1:451#1279); b. of manāqib (virtues) ch.22 (3:1317#3401); b. of maghāzī (the military expeditions led by the Prophet) ch.14, 25 (4:1486, 1498-9 #3816, 3857); b. of riqāq (softening of hearts) ch.7, 53 (5:2361, 2408#6062, 6218); Tabarānī, al-Mu‘jam-ul-kabīr (17:278-80#767-70); Bayhaqī, as-Sunan-ul-kubrā (4:14); Baghawī, Sharh-us-sunnah (14:39-41#3822-3); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (14:416#39122).

[2]. Narrated in his as-Sahīh, b. of fadā’il (virtues) ch.9 (4:1795#2296).

[3]. Narrated in his Musnad (4:149, 153-4).

[4]. Nasā’ī, Sunan, b. of hibah (gifts) 6:262-3.

[5]. as-Sahīh of Imam Bukhārī and as-Sahīh of Imam Muslim.

[6]. Bukhārī narrated it with different words at various places in his as-Sahīh: b. of buyū‘ (sales) ch.98 (2:771#2102); b. of ijārah (hiring) ch.12 (2:793-4#2152); b. of muzāra‘ah (sharecropping) ch.11 (2:821-2#2208); b. of ambiyā’ (prophets) ch.52 (3:1278#3278); b. of adab (good manner) ch.5 (5:2228-9#5629); and Muslim in as-Sahīh, b. of dhikr wad-du‘ā’ wat-tawbah wal-istighfār (remembering (Allah), invocation, repentance and seeking forgiveness) ch.27 (4:2099-2100#2743).

[7]. Muslim, as-Sahīh, b. of masājid wa mawādi‘-us-salāt (mosques and the places of prayer) ch.51 (1:462-3#667); Bukhārī, as-Sahīh, b. of mawāqīt-us-salāt (the times of the prayers) ch.5 (1:197#505); Tirmidhī in al-Jāmi‘-us-sahīh, b. of amthāl (examples) ch.5 (5:151#2868) and graded it hasan sahīh; Nasā’ī, Sunan, b. of salāt (prayer), 1:231; Ahmad bin Hambal, Musnad (2:379); and Dārimī in Sunan, b. of salāt (prayer) ch.1 (1:213#1187).

[8]. Bukhārī, as-Sahīh. b. of riqāq (softening of hearts) ch.38 (5:2385#6137).

[9]. Qur’ān (an-Nahl) 16:58.

[10]. Bukhārī narrated it in as-Sahīh, b. of adab (good manner) ch.18 (5:2234#5649); and Muslim in as-Sahīh, b. of birr was-silah wal-ādāb (virtue, good manners and joining of the ties of relationship) ch.46 (4:2027#2629).

[11]. Bayhaqī, Shu‘ab-ul-īmān, 6:500 (#9051); Suyūtī, ad-Durr-ul-manthūr (3:216).

[12]. Qur’ān (al-Fātihah) 1:1-3.

[13]. Qur’ān (al-Fātihah) 1:4.

[14]. Baydāwī, Tafsīr (1:14).

[15]. Qur’ān (al-Fātihah) 1:5.

[16]. This sahīh hadith was narrated by Ibn Mājah in his Sunan, b. of du‘ā’ (supplication) ch.9 (2:1267#3857); Abū Dāwūd, Sunan, b. of salāt (prayer) 2:79 (#1493); Tirmidhī, al-Jāmi‘-us-sahīh, b. of da‘awāt (supplications) ch.64 (5:515#3475); Ahmad bin Hambal, Musnad (5:349, 360); and Baghawī in Sharh-us-sunnah (5:37-8#1259-60).

[17]. This sahīh hadith was transmitted by Ibn Mājah through ‘Ā’ishah in his Sunan, b. of du‘ā’ (supplication) ch.3 (2:1263#3841); Muslim in as-Sahīh, b. of salāt (prayer) ch.42 (1:352#486); Abū Dāwūd, Sunan, b. of salāt, 1:232 (#879); Mālik bin Anas, al-Muwattā, b. of Qur’ān, ch.8 (1:214#31); Ahmad bin Hambal, Musnad (6:201); Ibn Hibbān, as-Sahīh, (5:258#1932); and Ibn Khuzaymah in as-Sahīh (1:329#655).

[18]. Muslim, as-Sahīh, b. of salāt (prayer) ch.7 (1:288-9#384); Abū Dāwūd, Sunan, b. of salāt (1:144#523); Tirmidhī, al-Jāmi‘-us-sahīh, b. of manāqib (virtues and merits) ch.1 (5:586-7#3614); Nasā’ī in Sunan, b. of adhān (the call to prayer) 2:25-6, and ‘Amal-ul-yawm wal-laylah, p.158 (#45); Ahmad bin Hambal, Musnad (2:168); Baghawī, Sharh-us-sunnah, 2:284-5 (#421); Ibn Khuzaymah, as-Sahīh, 1:219 (#418); Abū ‘Awānah, Musnad (1:336); Ibn Hibbān, as-Sahīh (4:588-90#1690-2); Ibn-us-Sunnī, ‘Amal-ul-yawm wal-laylah, p.33 (#91); Bayhaqī, as-Sunan-ul-kubrā (1:409-10); Muhammad Khatīb Tabrīzī, Mishkāt-ul-masābīh, b. of salāt, ch.5 (1:215#657); and ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (7:700#20998).

[19]. Qur’ān (an-Najm) 53:9.

[20]. Qur’ān (Fātir) 35:10.

[21]. Qur’ān (ar-Rahmān) 55:26-7.

[22]. Qur’ān (Āl-i-‘Imrān) 3:185.

[23]. Qur’ān (al-Ahzāb) 33:56.

[24]. Tabarānī related it in al-Mu‘jam-ul-kabīr (24:351-2#871) and al-Mu‘jam-ul-awsat (1:152-3#191) and its men are those of sound hadith except Rawh bin Salāh who is da‘īf (weak), while Ibn Hibbān and Hākim declared him thiqah (trustworthy). Haythamī also cites it in Majma‘-uz-zawā’id (9:256-7); Ibn-ul-Jawzī in al-‘Ilal-ul-mutanāhiyyah (1:268-9#433); Abū Nu‘aym in Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (3:121); and Mahmūd Sa‘īd Mamdūh graded it hasan (fair) in his Raf‘-ul-minārah (pp.147-8).

[25]. Ibn Mājah related it in his Sunan, b. of masājid wal-jamā‘āt (mosques and congregations) ch.14 (1:256#778); Ahmad bin Hambal in Musnad (3:21); Ibn Abū Shaybah in al-Musannaf (10:211-2#9251); Mundhirī in at-Targhīb wat-tarhīb (2:458); Dimyātī in al-Mutajarr-ur-rabih fī thawāb al-‘amal-is-sālih (pp.641-2#1321); Ibn-us-Sunnī in ‘Amal-ul-yawm wal-laylah (p.30 #83); and Dhahabī in Mīzān-ul-i‘tidāl (2:447#4384).

[26]. Plural of hāfiz.

[27]. Mahmūd Sa‘īd Mamdūh, Raf‘-ul-minārah (pp.171-2).

[28]. Nasā’ī, Sunan, b. of jihad (holy war), 6:45; Bayhaqī, as-Sunan-ul-kubrā (6:331); Abū Nu‘aym, Hilyat-ul-awliyā’ wa tabaqāt-ul-asfiyā’ (5:26).

[29]. Nasā’ī narrated it in Sunan, b. of jihad (holy war), 6:46; and Bayhaqī in as-Sunan-ul-kubrā (6:331).

[30]. Tirmidhī related it in al-Jāmi‘-us-sahīh, b. of da‘awāt (supplications) ch.82 (5:529#3505); Hākim in al-Mustadrak (1:505; 2:382-3) and graded it sahīh, also confirmed by Dhahabī; Ahmad bin Hambal in Musnad (1:170); Nasā’ī, ‘Amal-ul-yawm wal-laylah, p.416 (#656); Abū Ya‘lā, Musnad (2:111#772); Bayhaqī, Shu‘ab-ul-īmān (1:432#620); and Mundhirī in at-Targhīb wat-tarhīb (2:488).

CHAPTER FIVE: Intermediation through the Prophet (SAW)

The doctrine of intermediation through the holy Prophet (SAW)

The Prophethood and Messengership of the Holy Prophet(Peac Be Up Him and His Household) continues uninterrupted even after his death. He still exists among us as the Prophet and the Messenger of Allah(Peac Be Up Him and His Household) and this will continue down to the Day of Judgement, untarnished and unsullied. When all the other laws are still valid, why shouldn’t the law of intermediation continue to be valid? When intermediation was permissible during his physical presence among us, there is no reason to disallow it after his death. The Qur’ān and the sunnah do not contain any injunction and statement which disallows the continuation of intermediation after the Prophet’s death. If it was justified before his death, it is also justified after his death and both the Qur’ān and the sunnah support this view.

Four forms of intermediation through the holy Prophet (SAW)

There are four possible expressions of intermediation through the Holy Prophet(Peac Be Up Him and His Household) :

Intermediation through the holy Prophet(Peac Be Up Him and His Household) before his birth.

Intermediation through the holy Prophet(Peac Be Up Him and His Household) during his physical existence

Intermediation through the holy Prophet(Peac Be Up Him and His Household) after his death

Intermediation through the Prophet’s relics

All the four forms of intermediation are not only proved by the Qur’ān and the sunnah, but they are also being practised by our religious scholars whose knowledge of Islam is unflawed and whose credibility as human beings is impeccable. All these forms of intermediation will be illustrated in the following pages with irrefutable arguments from the Qur’ān and the sunnah.

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.


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