Eiman
Eiman is an Arabic word which has been naturalized in many Muslim lands, where it is commonly understood. All those whose mother tongue is Persian, Turkish, Swahili or Urdu are mote or less familiar with it. Though in English the words, like faith, belief and trust are also used in the same sense, neither of them is fully synonymous with eiman which is commonly used and generally understood. To make its sense clear, we cite here a few examples:
When we have full trust in the integrity of a person and unhesitatingly rely on him, we say that we have eiman in him. Similarly when we believe fully in the veracity of a statement, we say that we have eiman in it. If we have a firmly founded faith in an intellectual system or `ideology' and feel such an ardent attachment and zeal therefore that we spontaneously make it the basis of our activities and life with perfect peace of mind, inclination and fervour and establish the programme of our activities and life on it, we say that we have eiman in that `ideology'.
These examples show that eiman means firm faith and complete trust in a subject, an idea, a doctrine etc.
The antonyms of eiman are doubt, reluctance and indecision. The doubt may be in respect of a person, a point or a doctrine. It may be fifty per cent either way. It is also possible that it may be accompanied by a shortlived optimism or pessimism. However, in any case, its natural result is distrust. Even when doubt is accompanied by optimism it is not possible to attach oneself to and believe in a person or an ideology, especially in cases where it is necessary, in pursuance of such an attachment, that one should make a practical stand in the face of real or potential dangers and should show perseverance.
Now let us look minutely at the life of man in order to find out what is the role of eiman in our modern life, let alone the olden times.
But from which point should we start our study? Should we do so from the exciting scenes of the heroic struggle of the under-privileged but faithful people who fight for acquiring their human rights or from a comparatively tranquil area, for example from the warm atmosphere of the life of a family or a school? In our view it would be better to study the question at several stages, so that we may reach the depth of the matter.
Role of eiman in the life of a child
Eiman is the foremost psychological factor in the life of a child even in this age of advanced technology and mastery over space. Eiman is the axis round which the life of a child mostly revolves. It is eiman in those associated with him, e.g. his parents, brothers, sisters, teachers etc., in the matter of things which he does in imitation of them or according to their instructions and eiman in his own efforts and discernment in the matter of things which he does on his own account. The children trust their parents, their brothers, their sisters and their teachers. 'they have faith in the correctness of what their elders teach them and in what they do independently on their own account.
If as a test case this vital trust is taken away for a few days from the children of a family even in one of the technologically and industrially most advanced countries and is replaced by doubt and suspicion, you will see how those poor children are doomed. No amount of scientific or technical aid will be able to bring back their lost zeal and self-confidence unless and until that trust or eiman is restored.
The sound and balanced growth of a child and his future happiness largely depend upon the eiman of his parents, teachers and all those who are responsible for his upbringing. Only those who have eiman in their vital task can acquit themselves well in this respect. There is no doubt that a mother who fosters and brings up her child with a sense of devotion and responsibility, a father or a teacher who carries out his responsibility wholeheartedly, all have a role in ensuring the happy life of their ward.
A family atmosphere which lacks devotion, the mutual trust of the parents and the children, and their reciprocal respect for the rights of each other is one of the most important factors causing misery to the children. In such an insipid and dark family atmosphere the child does not feel peace of mind and confidence. Gradually he loses faith in everything including himself and is deprived of the most valuable factors of progress and evolution viz. eiman in himself and in the environments of his life.
In priciple the eiman of a child is largely a reflexion of the love and trust which his parents show to him and to each other. Similarly, the eiman of a teacher has a profound and constructive effect on his pupils, especially during the early years of their education.
Undoubtedly a part of your best memories must have been related to the days when you enjoyed the guidance of a sincere and dedicated teacher in your school.
Subdual by doubt
With the approach of adolescence the eiman of the childhood is subjected to incredibility and reluctance. Even during his childhood one is faced occasionally with the events which violently shake his confidence in a person or a thing. However, during this period another eiman fills the place of the first eiman (viz. eiman in the opposite direction of the first eiman), without the child being faced with a prolonged doubt. But during this period he does not suffer from a feeling of uncertainty and usually develops confidence in the opposite direction. That is why a child often changes his views.rapidly and in quick succession. For example, at one moment., he is not on speaking terms with his play-mate, but the next moment he again becomes chummy with him. Often during a single spell of play this drama is staged several times.
Gradually this period passes away and adolescence commences. During that period a number of physical and mental developments take place.
One of these changes is this that one loses faith in the correctness of many ideas in which he believed previously during his childhood. One is subjected to incredibility and reluctance, the scope of which varies from individual to individual. Some persons lose faith in almost -everything and become sceptical.
Constructive doubt
Adolescent incredulity is a very effective factor in the human development, provided it is accompanied by a sort of earnestness and faith in investigation and search. Only this sort of incredulity may be called constructive doubt. Although the function of doubt is to destroy all that we already believe and construction is connected with the search and investigation which we undertake after this destruction, but as we do not undertake investigation and research unless the unstable beliefs of childhood are destroyed we consider doubt also to be a participant in this construction and call it the "constructive doubt".
Role of eiman again
Adolescent incredulity usually impels man to inquire and investigate. It may be said that at this stage man wishes to discard what he was taught during the preadolescent period and in this field also, like many other fields, he wants to stand on his own legs. He wants to be independent and to show that he is no more a child. This doubt is, therefore, accompanied by a sort of eiman - eiman in himself; eiman in this that he should stand on his own legs and should see what he can understand himself. With the adolescent incredulity we find ourselves face to face with a new world - a boundless world of unknown things. At that time a desire to know is roused and we set out to inquire and investigate with abundant hope and usually with eiman in this that now we can acquire purer and more dependable information about these unknown things by relying on our own power of recognition, investigation and research.
If adolescent incredulity is not followed by a positive desire to discover and an earnestness in inquiry, it cannot be called constructive. In that case it will shake our confidence in everything and will bring about only boring reluctance. Thus eiman, in rediscovery, has a positive role during the marvellous period of adolescence.
Scientific and industrial progress is normally the outcome of the extensive efforts of those who carry out incessant research and to make one discovery undertake hundreds of tests and trials. Sometimes to ascertain the validity or otherwise of a new scientific or industrial idea which comes to their mind they repeat the same test so many times. You might have observed some scientists from close quarters and might have noticed with what dedication and zeal they follow their job and what a glitter of eiman in their work and in scientific research sparkles from their face. It is possible that you yourself may also have experienced the enjoyment of this delight, exultation and eiman.
Constructive eiman
We are talking about the role of that eiman which is constructive and which effectively leads to action, and not of that which only keeps the hope alive during a period of distress without giving a definite direction to life.
While the latter kind of eiman also has some value in human life, its bad effects cannot be over looked. We leave the consideration of the pros and cons of this sort of eiman to some other occasion. Here suffice it to say that the Qur'an does not regard this eiman enough for the prosperity of mankind even in respect of faith in Allah. Tens of the verses of the Qur'an expressly say that human salvation depends on the eimanaccompanied by such action as is proper and commensurate to the goal. The verses 82 and 277 of the Surah al-Baqarah may be cited in this connection.
The Surah Yunus, verse 22, the Surah al-Ankabut, verse 65 and the Surah Luqman verse 32 severely censure those who do not pay much attention to Allah in their ordinary life and indulge in all sorts of perversions; and only recollect Him in the moments of distress and misery. The Qur'an at several places describes the deeds as the touch-stone of eiman. Referring to those who make tall claims, but at critical moments evade making a sacrifice, it says: " Do men imagine that they will be left at ease on saying - we believe - and will not be tested with affliction?" (Surah al Ankabut, 29:2).
Unbridled liberty is not compatible with belief in an ideology
Constructive and positive eiman naturally creates certain obligations and limitations. In human society every ideology has its own rules to which those who believe in it, have to adhere. Even the nihilists who do not accept any system have to observe certain norms and rules. The groups which form clubs to oppose the conventional way of life, do not allow a person conforming to the normal standards, to attend them, because they consider such a thing to militate against their system. If a system of `no system" creates certain duties, how can it be expected that a constructive ideology should involve no moral and legal obligations. The liberal-minded section of our society should know that escape from responsibilities is neither in keeping with realism nor with true liberal-mindedness.
The eiman of childhood despite its purity and serenity is incomplete because it does not originate from consciousness accompanied by an analysis. It is mostly an involuntary response to the environment and is a sort of its echo. That is why it cannot stand its ground in the face of the doubts of adolescence, and as we said earlier, is shaken with the
onset of puberty.
The fact is that nothing more than such a simple and superficial eiman can be expected during the period of childhood. But during adolescence and the period following it we can have a conscious eiman, an eiman obtained as the result of calculation, study and deep analysis. The amount of success in obtaining conscious eiman varies from individual to individual. In the case of many people the doubt of adolescence is very simple and of limited effect. It little affects most of the questions in which they believed from their childhood.
The eiman of such people even in their mature age is more or less a follow-up of that which they had during their childhood. It only deepens with the passage of time. Anyhow, it cannot be called a conscious eiman. Such people are common even among the highly educated classes. Many an eminent scholar, though outstanding in his own field, has without any critical examination worthy of his learned position, followed the same doctrine or the same political or social policy as was provided to him by his environment. Islam does not approve of this attitude. The highest source of Islam, viz. the Qur'an repeatedly exhorts us to deliberation and logical analysis. It disapproves following a system or a doctrine blindly. It says: "They say: We found our ancestors following a certain belief and we are guided by their footsteps. Even so we sent not a Warner before you (O' Mubammad!) into any township but its luxurious ones said: We found our ancestors following a certain belief and we are following in their footsteps". (Surah al-Zukhruf, 43:22-23).
Again it says: "When it is said to them: Come to that which Allah has revealed and to the messenger, they say: Enough for us is that wherein we found our ansestors. What! Even though their fathers had no knowledge whatsoever and no guidance". (Surah al-Maidah, 5:104).
On the question of the adoption of a doctrine the Qor'an emphasizes that eiman should be based on know and satisfactory study. If it is not based on knowled has no value and search for truth should be continued.
After adducing certain logical arguments against idolworship, the Qur'an says: " Most of the unbelievers follow only conjecture in the matter of idol-worship. Surely conjecture by no means can take the place of truth. Surely, Allah is aware of what they do". (Surah Yunus, 10:36).
From Qur'anic point of view it is the duty of man irrespective of the ideas imparted to him by his pares acquired by him from his environment during his childhood, he should exercise his learning and knowing fact to look carefully at himself and the world surrounding and should continue to contemplate cooly till he arrives at a definite conclusion which may form the basis of his belief and personal and social behaviour in life.
Outlook on the world
The adoption of such a goal and direction of life direct connection with one's outlook on the worl man's role in it. As this outlook is the only sa and infra-structure of any ideology, one should be careful in selecting it and should refrain from being complacent or superficial in this respect.
Doctrine of Dissimulation (taqiyyah)
It is related from Imam Sadiq in an authenticated tradition:
Taqiyyah is my din and the din of my forefathers.
Whosoever has no taqiyyah has no din.
It was the motto of the Household of the Prophet, so as to protect themselves and their followers from harm and bloodshed, and to better the condition of the Muslims and to cause agreement among them, and restore them to order.
And this is still a sign by which the Shia are known, and which distinguishes them from other sects and other peoples. Everyone, when he feels that there is danger to himself or to his property through the preaching of his beliefs or through the practicing of his beliefs in public, should practice taqiyyah. And this is something which appears reasonable to our natural intelligence. It is known that the Shia and their Imams have suffered much and have been denied their freedom throughout history, and that no sect or people have suffered like them. Thus they have been forced on many occasions to practice taqiyyah in order to conceal themselves from those with other beliefs; to keep themselves and their practices hidden, as long as their religion and their survival was threatened. And this is their cause for being distinguished from others by their taqiyyah.
Taqiyyah has rules and observations which indicate whether it is obligatory (wajib) or not, and these are mentioned in the relevant
chapters of the books of those learned in jurispridence (fiqh). It is not obligatory at all times, but is sometimes optional; and sometimes it is obligatory not to do it, as when it is necessary to proclaim the truth publicly, to protect Islam and save it, or to fight in the cause of Islam. On these occasions, property is of no value, and individual souls are of no importance. Taqiyyah is forbidden (haram) when someone's life is in danger, or when falsehood is being propagated, or when anything is threatening Islam, or when Muslims are menaced, or injustice and iniquity are spreading among them. The purpose of taqiyyah, in the view of the Shia, is not to form a secret organisation dedicated to destruction and subversion, as some of their enemies, who are not able to see things in there true light, have imagined, for such people have made no effort to really understand what we say. The point is not to make Islam and its rules a secret which cannot be divulged to those who do not believe. No, the books of Shea and their writings in the fields of jurisprudence (fiqh), law (ahkam) and theological studies, as also their beliefs, are in great abundance in the world, more than any other sect that is sure of its way. Our belief in taqiyyah has been abused by those who want to denegrate the Shia, and they consider it to be one of their weak points, for it seems that they are not satisfied with the necks that fell to the sword in the attempt to finish them off in that age when it was enough to say that someone was a Shef to assure his death at the hands of the enemies of the Household of the Prophet, from the Umayyids and the `Abbasids up to the Ottomans.
If our attackers wish to say that there is no evidence for taqiyyah in Islam, we can refute this. Firstly we follow our Imams and are guided by their guidance, and they have ordered us to practice taqiyyah when it is necessary, and it is to them an integral part of Islam, as we saw from the saying of Imam Sadiq:
Whosoever has no taqiyyah has no din.
Secondly, it has been commanded in the Qur'an:
Not he who is compelled while his heart is at rest on account of his
faith. (16;106)
This verse was revealed about `Ammar ibn Yasir, who took shelter by proclaiming unbelief in order to protect himself from the enemies of Islam. Also Allah has said:
And a believing man of Pharoah's people who hid his faith . . .
Doctrine of badd'
The meaning of bada for a man is this: the appearance (bada literally means appearance') of an idea about some action which the man did not have previously, in such a way that it changes his intention to do that action. That is to say that something happens which alters his understanding and knowledge about that action, so that he conceives the intention of leaving the work after he had previously intended to do it. This is due to man's ignorance concerning what is of benefit to him, and because he comes to regret doing or having to do what he had intended to do.
Bada' in this sense is impossible for Allah, because ignorance and imperfection are the cause of it, and this is impossible for Allah. The Imamites do not believe in this. lmam Sãdiq (A.S.) said:
Someone who supposes that bada' occurs to Allah about some matter, causing Him to regret, is considered by us to be an unbeliever in Allah(kafir).
And he also said:
I will keep at a distance from me someone who supposes that bada occurs to Allah about some matter which He had not realised previously.
Some traditions have been related from our Imams which have caused people to suppose that we believe in bada' in the sense described above. For example, Jmam Sãdiq (A.S.) Said:
There was no bada' for Allah like the bada' in the case of my son Ismã'il.
Because of such traditions, some writers of certain Islamic sects have accused the Imamites of belief in bada', attacking our group and the way of the Household of the Prophet (ahl al-bayt), and using this supposed belief to denounce the Shi'a.
The correct aspect of this question is according to what Allah revealed in His Book:
Allah blots out, and He establishes whatsoever He will; and with Him is the Essence of the Book (13; 39)
And the meaning of this is that Allah makes something appear on the tongue of the Prophet or his wa/i or in some other way according to the situation because of some benefit which calls for this revelation, then he abolishes that revelation so that it becomes other than what it was before, although Allah knew about this from the beginning. We can see an example of this in the incident of Ismá'il when his father Ibráhim saw in his dream that he was slaughtering his son. The meaning of the saying of Imam Sãdiq is that Allah has not revealed any matter as He had done in the case of Ismä'il (the son of Imam Sãdiq), by taking his life before He took his father's. This was so that people Would understand that Ismá'il was not the lmam, although it had appeared in the situation as if he were, because he Was the eldest son.
And similar to this meaning of bada' is the abrogation of previous shard'i' (p1. of shariah) by the arrival of the shariah of our Prophet (S.A.), and even the abrogation of some of the commandments which were brought by Muhammad (S.A.)
Doctrine of the Return (rqj'ah)
In this question the Shi'a follow what has been said by the Household of the Prophet: that Allah will cause people to return to this world in the same form as they were before; that He will distinguish between the righteous and the wrong-doers, and between the oppressed and the oppressors; and that this will take place during the time of the Mahdi. Allah will not cause anyone to return unless he has attained a high degree of faith or has sunk deep into corruption. After this they will die again, and on the Day of Resurrection they shall be raised again to be rewarded or punished, for Allah has mentioned in the Qur'?n the desire of these people who have come twice into this world to come yet a third time in order to repent of their sins.
They shall say: "Our Lord! Thou hast caused us to die two deaths, and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth? (40; 11)
Truly the Qur'?n came to proclaim raj'ah in this world, as did many traditions from the house of Infallibility, and all the Imamites believe this, except a few who have interpreted the pronouncement on raj'ah as meaning that the government will return to the Household of the Prophet together with the power to forbid and command, and that this will be when the Awaited One reappears, without involving the return of people or the giving of life to the dead.
Belief in raj'ah is considered among the Sunni to be repugnant, and they deem it a heretical belief. Their collectors of ahadith considered one who had transmitted ahadith about raj'ah to be discredited, and caste aspersions on the characters of such people so as to undermine the value of their transmission. Moreover, they considered one who believed in raj'ah to have descended to the ranks of unbelief (kufr) or polytheism (shirk), or worse. This belief was therefore one of the biggest causes for the despising of the Shi'a by the Sunni, and their slandering of them.
Undoubtedly, this was all part of the sabre-rattling engaged in by some Islamic sects in the past to damage each other and cause dissention. In fact, there is no evidence to substantiate their accusations, because belief in raj'ah cannot cause any blemish on belief in tawhid or nubuwwah; it only emphasizes the correctness of the two, because raj'ah testifies to the supreme ability of Allah to resurrect and raise from the dead, and is one of the supernatural events that will testify as a miracle for Muhammad (S.A.) and his Household. It is similar to the miracle of the raising from the dead performed by Isa, only more important, as it involves raising those bodies that have rotted away.
Says he (man): "Who will give life to the bones when they are rotten?
Say: "He will give life to them Who brought them into existence at first, and He is cognisant of all Creation. (36; 78-9)
One who denegrates raj'ah as being a kind of transmigration of the soul, which we know to be incorrect, has not differentiated between transmigration and bodily resurrection, because the meaning of transmigration is that the soul moves into another body, and this is not the same as bodily resurrection. The meaning of this latter is that the soul returns to the same body with all its individual characteristics; and raj'ah is the same as this. If raj'ah were a kind of transmigration, the restoring to life by Isa must also be transmigration, and the Resurrection (ma'ad) would be as well.
Now there remain two points to discuss concerning raj'ah: firstly, that it is impossible that it should take place; secondly, that the traditions relating to raj'ah are not true. Now, if it is worth discussing these two subjects, raj'ah cannot be as despicable a subject as the enemies of the Shi'a have suggested. How many beliefs of other sects of Islam which are either extremely improbable or else entirely unsubstantiated by religious texts have led to these sects being accused of being unbelievers or of being beyond the pale of Islam? And for this there are many examples: the belief that the Prophet was liable to forget or to disobey Allah's Will; the belief that the Qur'an is eternal; the belief that when Allah said He will punish, he is obliged to do so (aI-wa'id); the belief that the Prophet did not appoint a khalifah after him.
As for our two points of discussion, and for there being no basis in truth for raj'ah due to its being impossible, we hold that it is a kind of bodily resurrection, differing only in that it takes place in this world. Therefore the same evidence that proves the possibility of resurrection will also prove the possibility of raj'ah. There is no reason for amazement, except in that it is unusual for us and we are not accustomed to such things in the life of this world. But we know of no cause or impossibility that would bring us near to an understanding or refutation of raj'ah, only that human imagination does not find it easy to accept what is out of the ordinary. So there is no more reason to refute it than there is to refute resurrection.
Who will revive these bones when they have rotted away. (36; 78) Say: "He will revive them Who brought them into existence at first, and He is Cognizant of all Creation. (36; 79)
In such a situation, where there is no intellectual evidence either to deny or to prove raj'ah, or even if it is just our imagination that says that there is no evidence, we must have recourse to the Islamic texts which are from the source of Divine inspiration. For there is proof in the Q ur'an to substantiate the occurrence of raj'ah in this world for some of the dead, as there is also for the miracle of Isa in restoring the dead to life.
And I heal the blind and the leprous and bring the dead to life with Allah's permission. (3; 49)
And Allah said:
When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. (2; 259)
And also in the verse we have seen before:
They shall say: "Our Lord! Thou hast caused us to die two deaths... "(40; 11)
And the meaning of the verse will not be fulfilled unless there is a return to this world after death, although some commentators of the Qur'an have tried to give an exigesis (ta'wil) which cannot, however, satisfy us or reveal the true meaning of the verse.
Concerning the second point of discussion, which claims that the traditions referring to raj'ah are not authentic, this has no foundation in truth, because raj'ah is a necessary belief according to the Household of the Prophet, and this has been narrated by many transmitters.
After this, it is rather surprising that a famous writer, Ahmad Amin, who claims to be knowledgeable, says in his book' The Dawn of Islam' (Fajr al-Islam): "Judaism makes its appearance in Shi'ism in the belief in raj'ah. We would say to him: Judaism also makes its appearance in the Qur'an through raj'ah, as it has been mentioned in those verses of the Book which have been quoted above.
And we would also tell him: there is no way in which Judaism and Christianity cannot appear in Islam, because the Prophet came to confirm what existed of the Divine sharaye' even though he abrogated some of their laws, So the appearance of Judaism and Christianity is not a disgrace in Islam, even if, as the writer claims, raj'ah is one of the beliefs of the Jews. Anyway, raj'ah is not one of the fundamentals of Islam, belief in which is compulsory; but our belief stems from the authenticated traditions of the Household of the Prophet, whom we know to be infallible. For it is one of the unseen things which they relate, and there is nothing which suggests that it cannot take place.
Adopting the sahabah's justice contradicts the sunnah
When going through the Prophet's acts and sayings in regard of the Sahabah, it is realized that he has given every one his proper position, as he used to be angered for God's sake and be pleased for His pleasure. He has also proclaimed freedom from obligation toward anyone opposing God's commandment, as he did in regard of Khalid ibn al-Walid, when he massacred Banu Judhaymah, and became angry with Usamah who asked his intercession for the honourable woman who has robbed, uttering his dictum: "Woe to you, do you seek intercession in respect of one of the limits imposed by Allah? By God, if Fatimah bint Muhammad steals, I shall cut her hand. That which caused those before you to perish lies in that they used to pardon the thief if being from a noble class, while punishing the burglar if being from a low class.
Sometimes he would bless, and be pleased with some of his sincere Companions, praying and seeking forgiveness for them, but would curse those disobeying and neglecting his orders, like his saying: "May God's damnation be upon anyone staying behind Usamah's army, when they refuted his leadership, refusing to join his army with the plea of his being too young. Other times he would explain to people all facts, preventing their being proud of some false Companions.
Al-Mawardi reports that the Prophet (s.a.w) felt thirsty during the Battle of Tabuk, whereat the hypocrites said:
Muhammad has the knowledge of Heaven, but is unaware of the place of water. Thereat, Jabriel descended upon him, apprising him of their names, and he (s.a.w) disclosed them to Sa'd ibn Ubadah, who said to the Prophet: If you permit I will smite their necks. The Prophet (s.a.w) said: "No, lest people should say that Muhammad slays his Companions, but we befriend them as long as they are with us?
He (s.a.w) has accompanied them as indicated by the Qur'an in their regard, being pleased with the truthful, and angered with the hypocrites, apostates and covenant-breachers among them, cursing them through many muhkam verses. This subject was fully covered in the book Fas'alu Ahl al-Dhikr, chapter of: "Holy Qur'an Discloses Realities of Some Companions".
We suffice with citing one example of the acts of some hypocrite Sahabah, revealed by God, exposing their doers, who were twelve companions. They have used remoteness of distance as a medium, for not being able to join the Prophet (at prayer), building a mosque then for performing prayers in their due times. Are they truly sincere in their claim and aim? But Allah, from Whom nothing in the earth or in the heavens is hidden, and Who knows the traitor of the eyes, and that which the bosoms hide, has been aware of their hidden intention, revealing to His Messenger their truth, disclosing for him their hypocrisy by His saying:
"And as for those who chose a place of worship out of opposition and disbelief and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His Messenger aforetime, they will surely swear We purposed naught save good. Allah beareth witness that they verily are liars". (9:107)
As Allah never disdains from Truth, so is His Messenger who used to disclose expressly to his Companions about their struggle over the world (dunya), following the sunan of the Jews and Christians completely, and about their turning back and apostasy, and entering Hell-fire on Doomsday with only very few of them being saved, and so on.
How do Ahl al-Sunnah try then to convince us, that all the Sahabah being just and all going to Paradise, their rules being binding, their opinions and heresies being obligatory, and that finding fault with any of them being renegading from religion that entails death??!
It is a claim rejected by the insane, not only the sane, and be no more than a false lie uttered by emirs and monarchs, and their followers among the hireling ulama'. How can we accept such nonsense while having intellects, since it being a refutation against Allah and His Messenger, an act whose perpetrator is an apostate, due to its opposition to reason and inner consciousness?
We never force Ahl al-Sunnah to disregard or reject it, as they are free in their beliefs, and it is them who shoulder the responsibility of its evil consequences.
But they should not charge with disbelief, that who adheres to the Qur'an and Sunnah in regard of the justice of Sahabah, saying to the benevolent of them: Well-done! and to the evil-doer: You have erred and done bad, the one who befriends Allah and His Messenger, and proclaims freedom from obligation against the enemies of Allah and His Messenger.
Thus it is exposed for us, that Ahl al-Sunnah have contradicted the very Qur'an and the very Sunnah, adhering to the dictates of the Umayyad and Abbasid authorities, discarding all the legal and rational criteria.
The strange point is, when you talk to any of the Sunni ulama', who charge with impiety anyone reviling a companion, and ask him: What prevents you from charging with impiety Mu'awiyah and those who followed his example, in reviling and cursing All from over the rostrums'? Definitely his reply will be: "Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do". (2:134)!
Adopting Reliability of All the Sahabah
While the Jumhur believe in reliability of all the Companions, refusing any jarh and ta'dil regarding them with accepting that for other narrators, considering them (Sahabah) all infallible against error, inadvertence and forgetfulness, there being many researchers not believing in this (absolute) reliability for all the Sahabah. But they hold the same view held by al-Allamah al-Muqbili that it includes the majority not all, and that they are liable to error, forgetfulness, inadvertence and even caprice, as they are human beings doing what others do, that which belongs to the human nature. Besides, their master (s.a.w) who was chosen by' Allah, Who knows better where to place His Message, said: "I am only a human being, that may be right or mistaken", supporting their judgment with those (companions) who were during the lifetime of the Prophet (s.a.w) among the hypocrites and liars, and many of whom apostatized after his demise. Truly they have instigated wars and seditions that consumed everything, with their bad consequences still sensed nowadays and will continue in future. It seems that the Messenger (s.a.w) could discern with his penetrating insight what will his Companions do after his passing away, as a result of which he said in the Farewell Pilgrimage (Hijjat al-Wada'): "Do not return after me disbelievers beheading and killing each other."
Al-Bukhari reported from Ibn Abbas, that the Prophet (s.a.w) said: "Verily you will be resurrected bare-footed and naked, and a group of my Companions will be driven to the left (Fire). I would say, (God!) Aren't they my Companions! He (God) would say: They were still apostatizing and renegading since the time you departed them. I would say as the righteous bondman (al-Abd al-Salih) said: "I was a witness of them while I dwelt among them". Muslim reported the same hadith thus: "A group of my Companions will be brought to me at the Pond (of al-Kawthar), and as soon as I recognize them they shall be dragged away. I would say, (God! Aren't they) my Companions! He (God) would say: You don't know what they did after you".
A1-Bukhari reported from Abu Hurayrah as the Prophet saying: "When I was standing, a group of people came toward me. As soon as I recognized them a man emerged between mc and them saying: Come on! I said: Where to? He said: Toward the Fire, by God. I said: What did they do?' He said: They retraced their steps backwards after you.' Then another group appeared, and as soon as I recognized them, a man came out in between me and them, saying: Let's go, I said: whereto? He said: Toward the Fire, by God. I said: What did they do? He said: They retreated backwards. And I never think any of them will be delivered but as few as the ignored cattle".
In another version of the hadith, the Prophet (s.a.w) said: "On the Day of Resurrection, a group of my Companions wil1 come toward me, and will be dragged away from the Pond (Hawd). I would say: 0 God, (aren't they) my Companions. He (God) would say: You have no knowledge of what they did after you... they have retreated backwards".
Sahl ibn Sa'd reported that the Prophet said: "A group of people will be brought to me (on the Doomsday), whom I know and they know me. Then something will intervene between me and them. Abu Hazim said: Al-Nu'man ibn Abi Ayyash heard me and said: Did you hear it in this way from SahI? I said: Yes. He said: I give evidence against Abu Sa'id al-Khudri that I heard him - adding to it - and I (the Prophet) would say': But they are from me. It would be said to him: You don't know what they did after you. I would say: Remote be everyone who changed after me".
Al-Bukhari, under 'bab Ghazw'at al-Hudaybiyyah', reported from alAla'ibn al-Musayyab, from his father, as saying: "I met with al-Bara' ibn Azib when 1 said to him: Blessed be you, you kept company with the Prophet (s.a.w) and swore allegiance to him under the tree. He said: 0 my nephew, you don't know what we did after him"!
He also reported from Abd Allah, that the Prophet (s.a.w) said: "I will precede you on the Pond., and some men from among you will be brought to me, and will be dragged away from me. I would say: 0 God, (aren't they) my Companions! It would be said: You don't know what they did after you". Al-Bukhari said: He was followed by Asim who reported from Wa'il. Husayn said: It is reported from Abu Wa'ii, from Hudhayfah, from the Prophet (may God's peace and benediction be upon him and his Progeny).
And he reported from Asma' bint Abi Bakr as saying: "The Prophet said: I will be at the Pond waiting to see who from among you will come toward me. And a group of people will be dragged away from me, when I would say: 0 my Lord (aren't they) from me and from among my Ummah? It would be said: Did you realize what they did after you? By God, they kept on retreating and falling backwards".
A1-Bukhari said: Ibn Abi Mulaykah used to say: 0 God, we seek Your protection against retreating backwards and being seduced away from our Din.
Those were some traditions I quoted from al-Bukhari and Muslim, which contained so many (odd) things I disdained from citing for sake of brevity.
Hypocrites Among Sahabah and Surat al-Tawbah:
Al-Baghawi and others reported from Ibn Abbas as saying: The Messenger of Allah was not aware of the hypocrites till the revelation of Surat Bara`ah (al-Tawbah). Before it he could recognize some of their distinguishing qualities, sayings and deeds, out of what is revealed in their regard in several surahs before Surat al-Tawbah, like al-Munafiqun, al-Ahzab, al-Nisa, al-Anfal, al-Qital and al-Hashr.
Surat Bara`ah has in fact disgraced them and divulged all sorts of their outward and inward hypocrisy, the reason for which it was called also al-Fadhihah, al-Muba'thirah, al-Musharridah, al-Mukhziyah, al-Muthirah, al-Hafirah, al-Munakkilah, al-Mudamdimah and Surat al-Adhab!
Herewith exposition of some facts about them in the Battle of Tabuk and its limit, with their acts and signs of their hypocrisy, and scandals, and their punishment, arranged according to the course of the verses of Surat al-Tawbah, not according to the letters.
1. Their asking permission to remain behind, which can never be done by a believer, as none asks permission to abandon jihad but only that who believes neither in Allah nor in the Hereafter (467).
2. Had they intended really to go out they would have made ready for it (174).
3. Allah was averse to their resurgence, so He hindered them (471).
4. Had they risen out among the believers, they would have only increased in their perplexity, with wishing for their disgrace (473).
5. They have adopted the course of sedition before Battle of Tabuk, during Battle of Uhud, when they instigated discord among Muslims, discouraging some of them (474).
6. They reversed the facts for the Prophet in the outset till truth was revealed to make him victorious and manifesting of Allah's decree, while they being averse to this (475).
7. Some of them took leave from the Prophet to stay behind (in battles), with the excuse of fearing from being infatuated by prettiness of the Roman women but they were afflicted with the fascination of disobeying Allah and His Messenger by practice (477).
8. Every good befalls the Prophet would bother them, and every disaster strikes him would delight them, thinking themselves to be decisive in remaining behind (478).
9.The believers await for the hypocrites to be afflicted with a doom from Allah directly or at their hands (479).
10. Their almsgiving would not be accepted due to their debauchery, impiety, performing prayers while being idlers, and paying their contribution only unwillingly (481).
11. Punishing them with their wealth and children in this world, and passing away of their souls while being disbelievers (485-574).
12. Their swearing for the believers that they be in truth of them, with describing their failure and being afraid of them (485).
13. Pointing of some of them at the Messenger in the alms, and if they be given from them they would be pleased, otherwise they would be enraged (487).
14. Their vexing the Prophet (s.a.w) by saying: He is only a hearer (516).
15. Their swearing for the believers to please them without pleasing Allah and His Messenger (522).
16. Their fearing from revelation of a surah proclaiming what be in their hearts, and threatening them (by God) for their scoffing with disclosing what they fear (525).
17. Their apologizing for their scoffing by saying that they were only prating and jesting, which being the same as infidelity, with threatening to punish a party of them because of their insistence on their guilt, and possibility of forgiving another party (528-532).
18. Manifesting the conditions of the hypocrites and their general qualities, males and females, and throwing them together with the disbelievers into Hellfire and cursing them (533).
19. Resembling them to the hypocrites of the ancient peoples in having nothing to do but to enjoy what they stated when prating in falsehood and perishing of their works in the world and the Hereafter like them (527), with reminding them with the fate of the hypocrites folks who were before them (539).
20. The hypocrites are verily the transgressors (the verse 67).
21. Connecting them (hypocrites) to the disbelievers in respect of obligation of striving against them, with being harsh in treating them and threatening them (549).
22. Their swearing (by Allah) on denying what they said of the word of disbelief, and God's proving what they denied, (and He inspired them that which they could not attain), which being the attempt to assassinate the Prophet (55 1-555).
23. Making some of them a covenant with Allah to give alms when being straitened, but breaching their covenant and lying after attaining richness and affluence, with (Allah's) making the consequence of this to be hypocrisy accompanying them until the day of meeting God. And their unawareness that Allah knows both their secret and what they announce (558).
24. Their pointing at and carping the believers in giving the alms, and deriding them (563).
25. Depriving them from asking forgiveness by the Messenger due to their disbelief in Allah and His Messenger, with no hope to be guided (by Allah) through abandoning their rudeness. (666).
26. Rejoicing of those who were left behind at sitting still behind the Messenger of Allah, and their recommendation not to go forth in the heat with reminding them with the fire of hell (569).
27. It's being more proper for them to be sad, laugh a little and weep much (572).
28. The Prophet's forbidding from praying for the dead of them, giving the reason to be their disbelief and dying while being disbelievers. (573).
29. Asking leave by men of wealth among them to stay behind of jihad whenever a surah is revealed commanding to gather between faith and jihad (581).
30. The state of the wandering Arabs and asking permission by some of them to sit and be exempted from jihad, and sitting of the liars without an excuse, with threatening that a painful doom will fall on those who disbelieve (583).
I suffice with citing these qualities of the hypocrites in the Battle of Tabuk, as stated in Surat al-Tawbah, Whoever seeking more information or desiring to recognize all the acts done by the hypocrites, he can refer to the Surahs of al-Munafiqun, al-A hzab, al-Nisa', al-A nfal, al-Qital and al-Hashr.
In the two Sahihs, in hadith al-Ifk, it is reported that Asid ibn al-Khudayr said to Sa'd ibn Ubadah: You are a hypocrite, and you dispute on behalf of the hypocrites. Then there was a heated wrangling between them till the Prophet reconciled between them. These were the Badrites among whom someone said to the other: you are hypocrites, but the Prophet never charged with impiety anyone of them.
There are so many reports in this regard, and anyone desiring to know the names of the hypocrites among the Khazraj and Aws (Tribes), he can refer to the first volume of Ansab al-Ashraf in which their names filled ten pages from p.274 up to p.283.
Preferring Trade and Pastime to Prayers:
It seems proper to state here what was done by the Sahabah toward the Messenger of Allah, and how they broke away from him toward merchandise and pastime, preferring this to prayers, leaving him standing performing the Jumu'ah (congregation) prayer, alone. That was after the commandment of Allah the Glorified to them to haste unto remembrance of Allah and leave the trading, as that is better for them, if they but knew. Nevertheless, they disobeyed Allah's order and dispersed toward their merchandise and pastime, leaving the Messenger of Allah!
The following verse can divulge the truth about them: "And when they see merchandise or pastime, they break away unto it, and leave thee standing. Say thou (0 Our Apostle Muhammad!) What is with God is better than pastime and (better) than merchandise, and God is the Best of sustainers". (61:11).
Ziarat (visitation) of graves of believers from the view - point of the Holy Quran and Sunnah
The scholars (Ulema`) of Islam with the support of Ayats of Quran and traditions have recommended Ziarat of grave especially the Ziarat of the Holy Prophet's gave and the pious people and consider this to be a virtue and honour. The group of Wahabis do not consider the principle of Ziarat to be 'naraam (in apparent terms) but declare the journey for Ziarat towards the grave of the holy saints as unlawful and forbidden. After completion of the principle of Ziarat, we shall discuss the matter of journey for Ziarat of the graves of the holy saints.
Ziarat of graves is having too many moral and educative effects which we shall discuss them here very briefly.
Looking at this silent valley (ie. grave) which has blown off the light of everyones life from the poor to the rich and the weak to the powerful and all of them being buried with only three pieces of cloth, causes the mind and the heart to reduce greed and avarice to a great extent. If a person possesses an eye which can see warnings he can thereby learn a lesson and think within himself as such: A transient life of 60 or 70 years ending in getting concealed under the soil and then decaying and getting destroyed is not so much valuable that a person strives hard to achieve wealth and position and does injustice upon himself and the others.
Witnessing this silent valley which softens the most adament heart and makes the most heavy ear to hear and gives brightness to the most poor eye - sight, causes a person to review his plans in life and ponder over the great responsibilites which he has before Allah and the people and controls his desires.
The Holy Prophet refering to this point in a tradition says:
زور القبور فانها تذكركم الاخرة
'Visit the graves; for visiting them becomes the cause of remembering the next world'.
Sahih Ibn - Majah Vol 1 page 113 chapter of -
ما جاء في زيارة القبور' '
While the authenticity and firmness of Ziarat of graves is so obvious that it is needless to produce proofs and reasonings to a great extent yet, we reflect here some of the proofs for those who are doubtful.
QURAN AND ZIARAT OF GRAVES:
Quran clearly instructs that the Holy Prophet should not perform prayer over the dead body of the hypocrites and should not stand near their graves. It says:
'ولا تصل على أحد منهم مات ابدا و لا تقم علي قبره انهم كفروا باالله و رسوله و ماتوا و هم فاسقون'
'And never offer prayer for any one of them who dies and do not stand by his grave, surely they disbelieve in Allah and His Apostle and they shall die in transgression'. - [Tafseer of Baizaavi Vol 3 page 77.]
This Ayat, for destroying the character of the hypocrites and rebuking the members of this group commands the Holy Prophet,
1- Not to perform salat over the dead body of any one of them.
2- riot to stand over their graves; and this reality is presented with the sentence
;و لا تقم علي قبره
When the Holy Quran commands that one should avoid these two actions with regard to the hypocrites it means that for others who are not hypocrites these actions are good and worthy to be performed.
How let us see what
'و لا تقم علي قبره "
means? Does it refer only to the standing at the time of burial which in the case of hypocrites is not permissible and in the case of the believers good and necessary? or it refers to standing at the time of burial and other instances?
Some of the commentators think the Ayat refers to the matter of standing at the time of burial but some others like Baizavee see the Ayat from a far angle and interpret it as such:
'و لا تقم علي قبره للدن أو الزيارة'
[Surah Tauba, Ayat 84.]
Paying attention to the contents of Ayat will show that it is having a wider meaning ie. it concerns standing at the time of burial as well as stopping after the burial.
This is because two sentences form the total sum of the purport of this Ayat and these two sentences comprises of:
(1)'ولا تصل على أحد منهم مات ابدا '
The word of , أحد which has been placed in the course of prohibition is good for all individuals.
The word of ابدا is good for all times and the meaning of the sentence will be as such: 'Do not perform salat for any one of the hypocrites at any time".
By paying attention to these two words we can easily understand that the meaning of the concerned sentence is not refering to recitation of salat over the dead body since reciting salat over the dead body takes place only once before the burial and cannot be repeated. If it specifically meant recitation of salat over the dead, then it was needless to bring the word of ww To imagine that this word serves the purpose of expressing all individuals is completely irrelevant because the sentence
'ولا تصل على أحد
is good of such inclusion and purpose and there is no more need to mention it once again.
Moreover, the word ابدا in Arabic refers to time and not individuals such as:
'ولا تنكحو ازواجه من بعده ابدا'
[Sura Ahzab, Ayat 53.]
Therefore the contents of the first sentence is that: never seek forgiveness and mercy for any one of the hypocrites whether at the time of reciting salat or otherwise.
(2)
'و لا تقم علي قبره'
The contents of this sentence in connection with the previous sentence is as such:
'و لا تقم علي قبر احد منهم ابدا'
because the adverbs which are present in
معطوف عل ي
هare also applicable for
معطوف
Therefore it cannot be said that -Qiyam- (standing) is the -Qiyam at the time of burial because it is presumed that -Qiyam- (standing) at the time of burial for each one is not subject to repetition and the word of ابدا,which is commendable in this sentence too shows that this action is worthy of repetition.
The reply to the supposition that this word is applicable for all individuals was said in the previous sentence since with the presence of احد it is needless to express that once again.
By paying attention to these two points in the words
لا تصل
and
لاتقم
one can say:
God has prohibited the Holy Prophet from seeking any kind of mercy for the hypocrites whether by means of reciting salat upon the dead body or merely by means of Dua and from any kind of standing over their graves whether at the time of burial or after the burial. This means that these two actions ie. 'seeking forgiveness'and 'standing' is permissible and worthy for the grave of a believer in all the instances and one of the cases is standing for Ziarat and reciting Quran upon a believer who has been buried for years.
Now we shall discuss the virtue and excellence of Ziarat of graves from the view-point of traditions.
TRADITIONS AND ZIARAT OF GRAVES:
From the Islamic traditions which the authors of Sihah and Sunan have narrated we derive the conclusion that the Holy Prophet had prohibited, due to temporary reason the Ziarat of graves and later on allowed the people to make haste for Ziarat.
Perhaps the reason for prohibition was that their dead ones were predominantly polytheists and idol-worshippers and Islam had cut off their relation and affection with the world of polytheism.
It is possible that the reason for prohibition was somethingelse also and that is the newly - converted Muslims were writing vain elegies and saying un - Islamic things over the grave of the dead ones. But after the expansion of Islam and the 'faith' entering into the hearts of people, this prohibition was lifted and the Holy Prophet permitted the people for the sake of educative benefits, to go for Ziarat.
The writers of Sunan and Sihah narrate as such:
(3) كنت نهيكم عن زياره القبور فانها تزهد في الدنيا و تذكره الاخره
"I had prohibited you from Ziarat of graves. From now on, go for Ziarat because Ziarat will make you feel disinterested in this world and make you remember the Hereafter." -[[ Sunan Ibn - Maajah, chapter of
ما جاء في زيارة القبور
' " Vol 1 page 114 Indian print; Sahih Tirmizi chapter of
جنائز
. Vol 3 page 274 along with commentary of Ibn Arabi Maliki; Lebanon print. After narrating the tradition from Bareeda, Tirmizi says:
حديث بريدة صحيح و العمل على هذا عند اهل العلم لا يرون بزيارة القبور بأساً و هو يقول ابن المبارك و الشافي و احمد و اسحاق'
The tradition of Bareeda is correct and the people of knowledge act upon it. They do not put forward any obstacle for performing Ziarat of graves and they are people like Ibn-Mubarak, Shafa'ee, Ahmad and Ishaaq.
Meanwhile, you may refer to the following documents:
Sahih Muslim Vol. 3. page 65 chapter of
'استئذان النبي ربه عز و جل في زيارة قبر امه
' Sahih Abu Dawood Vo1.2. page 195 Book of
جنائز
chapter of
'زيارة القبور'
Sahih Muslim Vo1.4. page 73 Book of
جنائز
chapter of
"'زيارة القبور'
1- Sahih Muslim Vo1.3. page 65; chapter of
'استئذان النبي ربه عز و جل في زيارة قبر امه'
Sahih Ibn-Maajah Vol. l page 114.
According to the narrators of this tradition, the reason the Holy Prophet took permission from Allah for visiting the grave of his mother was that his mother was a polytheist. Undoubtedly the mother of Holy Prophet was a monotheist and a believer like her father, grandfather and ancestors. For this reason all the portion of this tradition is incompatible with the religious standards.
Sunan In - Dawood Vo1.2 page 195. Book of
جنائز
, Egyptian print along with the additional notes of Shaikh Ahmad Saad from the Ulemas of Azhar. Sahib Muslim Vol 4 page 74 Book of
جنائز
chapter of
'زيارة قبر المشرك']]-
It is on the same basis that the Holy Prophet was visiting the grave of his mother and informing the people to visit the graves since Ziarat is the source of remembering the Hereafter.
Here is the text of the tradition:
زاد النبي قبر فبكي و ابكي من حوله ....استاذنت في ان اؤور قبرها فاذن الي قزوروا القبور فانها تذكركم الموت'
"The Holy Prophet visited the graves of his mother and cried near her grave and also made others around him to cry. Thereafter he said: I have taken percussion from my Lord to visit the grave of my mother. You too visit the graves since such a visit becomes the source of remembering Clod.
(4)- Ayasha says that the Holy Prophet declared free the Ziarat of Graves,
,إن رسول الله رخص في زياره القبور
[Sahib Ibn Maajah Vol.l page 114].
'The Holy prophet permitted the visit of graves'
(5)- Ayesha says: The Holy Prophet taught me the manner of visiting the graves. Here is the text of the tradition:
فامرني ربي البقيع فاستغفر لهم قلت كيف اقول: يا رسول الله قال قولي: السلام علي اهل الديار من المومنين و المسلمين يرحم الله المستقدمين منا و المتستاخرين و انا ان شا' الله بكم لاحقون.
[Sunan Nesa'ee Vol. 3 page 76 and Sahih Muslim Vo1.3. page 64 chapter of:
"مايقال عند دخول القبور."].
'My lord commanded me to come to Baqi and seek forgiveness for them. (Ayesha) says: I asked him how one should seek forgiveness to which the Holy Prophet replied: Say Peace (Salaam) be upon the people of this place from the believers and muslims, May God have mercy on those who have left and those who are to follow. We shall join you all very soon.'
(6)• In another tradition there has come the sentences which the Holy Prophet used when performing Ziarat of graves. it is as follows:
"السلام عليكم دار قوم مومنين و انا وياكم متواعدون غدا ومواكلون و انا ان شاء الله بكم لاحقون اللهم اغفر لاهل بقيع الغرفد."
[Sunan Nesaee Vol. 40 page 76 - 77.].
In another tradition the text of Ziarat is narrated in a different way:
" السلام عليكم اهل الديار من المومنين والمسلمين و انا ان شا' الله لاحقون أنتم لنا فرط و نحن لكم تبع اسئل الله العافية لنا و لكم".
[Sunan Nesaee Vol. 40 page 76 - 77.]
In the third tradition, the text is narrated still differently:
"السلام عليكم دار قوم مومنين و انا ان شاء الله بكم لاحقون"
[Sunan Abu Dawood Vol. 2 page 196].
From the tradition of Ayesha we get this information that whenever night was approaching the Holy Prophet ould go towards Baqi and say:
"السلام عليكم دار قوم مؤمنين و اتاكم ما توعدون غدا موحلون و انا ان شاءالله بكم لاحقون اللهم اغفر لاهل بقيع الغرقد."
[Sahih Muslim Vo1.3. page 63 chapter of
"مايقال عند دخول القبور."].
From another tradition we come to know that the Holy Prophet used to hasten for Ziarat along with a group of people and teach them the manner of doing Ziarat
كان رسول الله يعلمهم اذا خرجوا إلى المقابر فكان قائلهم يقول:السلام على أهل الدار".
or
السلام عليكم اهل الديار من المومنين والمسلمين و انا ان شا' الله لاحقون اسئل الله لنا و لكم العافية".
[Sahih Muslim Vol. 3 page 110 chapter of
"مايقال عند دخول القبور" ]
WOMEN AND ZIARAT OF GRAVE
The only matter which is remaining is the matter of Ziarat by women which in some of the traditions, the Holy Prophet has prohibited them from doing so.
لعن الله زوارات القور.
[Sahih Ibn Maajah Vol. 1 page 478 1st Edition, Egypt Book of
جنائز
chapter of
""مايقال عند دخول القبور]
"The Holy Prophet has cursed the women who go for excessive Ziarat."
But it should be known that utilizing this tradition for proving prohibition of Ziarat is not correct due to a number of reasons:
Firstly, most of the Ulemas think this prohibition to be in the'Makrooh'sense and the reason for it being Makrooh was because of the special conditions prevailing at that time. One of the commentators of tradition i. e., the writer of 'Meftah - ul - Haajah' in his commentary on Sahih of Ibn Majah refers to that and says:
"اخلتفوا في الكراهة هل هي كراهة تحريم أو تنزيه ذهب الاكثر إلى الجواز اذاآمنت
الفتنة."
[Hawashi Ibn Maajah Vol 1 page 114 Indian edition.]
The Ulemas are having two opinion about the prohibition the Holy Prophet stipulates: That whether it is prohibited in the Makrooh sense or prohibited in the Haram sensel But most of the Ulemas believe that women can go for Ziarat if they are certain of remaining free from trouble.
Secondly, we have read in the previous tradition that Ayesha narrates from the Holy Prophet that the latter declared free the Ziarat of graves.
If the women were excluded from this declaration then it is necessary to remind that this declaration is exclusively for men especially when the narrator is a lady and amongst the people to whom he lie. Prophet) was addressing was a lady and every addressee will natrually think that the order and declaration is directed to him or her. Thirdlly, Some of the traditions mention the manner in which the Holy Prophet taught Ayesha to perform Ziarat of graves[ Refer to tradition no. 8.] and Ayesha herself used to personally visit the graves after the Holy Prophet.
Fourthly, Tirmizi narrates that when Ayesha's brother I. e. Abdur - Rahman - bin - Abi Baker died in Ethiopia his body was taken to Mecca and buried there. When his sister Ayesha came to Mecca from Medina, she visited his grave and recited two poems in his demise.[Sahih Tirmizi Vol. 4 page 275 Book of
جنائز
, chapter of
"."مايقال عند دخول القبور
The commentator of Sahih 'Tirmizi "Imam Hafez - ibn Arabi' (born on 435 and died on 543) writes in his additional notes on Sahih. The fact is that the Holy Prophet has permitted the men and the women to go for Ziarat. If some of the traditions mention it to be Makrooh it is because of restlessness and impatience near the grave or because of not observing proper Hijab.
Fifthly, Bukhari narrates from 'Anas' that the Holy Prophet saw a woman crying over her beloved one and comforted her to have faith and be patient. The woman not recognising the Holy Prophet, said: "You release me from the calamity which has befallen upon me and not befallen upon you". When it was said to her that he was the Holy Prophet she left the grave and went to the house of the Holy Prophet pleading pardon for not recognising him. The Holy Prophet replied: 'Patience is advised at the time of misfortunes". [Sahih Bukhari page 100 Book of
جنائز.
chapter of
" القبور زيا
رة " Sahih Abi Dawood Vol. 2 page 171]
If Ziarat was forbidden, the Holy Prophet would have prohibited her from this action while the Holy Prophet only requested her to adopt patience. Moreover, after the women visited the house of the Holy Prophet he talked of patience and steadfastness at the time of misfortunes and did not say anything about Ziarat of grave; otherwise he would have ordered her not to visit the grave of her beloved one any more.
Sixthly, Fatemah daughter of the Holy Prophet used to visit every Friday the grave of her Uncle Hamzah and recite prayer and pay hommage to his grave. [Mustadrak Hakern Vol 1 page 377 Wafa- ul - Wafa Vol 2 page 112].
Seventhly, Qurtabi says that the Holy Prophet did not prohibit any lady going for Ziarat. Instead he cursed those ladies who were going for Ziarat very often as he uses the words
زوارات القور
and
زوار
which is used for exaggeration. [ Abu Dawood in his Sunan Vol 2 page 196 has narrated
"زائرات"]
Perhaps the reason of cursing such a habit is that excessive Ziarat is the source of spoiling the rights of husband. If such factors are absent in the Ziarat of one lady then there is no problem as such since remembering death is a matter which is necessarry for both men and women.
Eighthly, if Ziarat of grave is the source of getting disinterested towards this world and a reduction of the greed of the person in helping him to remember the Here after, it also brings some benefit for the dead one i. e. for the one who is buried under the soil and is helpless from doing anything. This is because the Islamic ziarat is usually accompanied by recitation of "Fateha" and giving its reward to the deceased. In fact this is the best gift which an alive person can give to his or her beloved dead one.
Ibn Mqjah narrates in his Sahih that the Holy Prophet said:
اقراء و ايس على موتاكم.
[Sahih Bukhari page 100 Book of
جنائز
chapter of
",زيارة القبور
" Sahih Abi Dawood Vol. 2 page 171.]
"Recite sura Yasin upon your dead ones"
Therefore what is the difference between man and woman that one should be permitted and the other forbidden except that if the women are faced with some special situations which we previously discussed. Now that the matter of Ziarat of the graves of believers is clear for us it is necessary to refer to the valuable effects of Ziarat of the graves of the holy saints and beloved ones of Allah.
TAVASSUL (RECOURSE) TO THE DIVINE LEADERS
"Tavassul" to the beloved ones of Allah is a matter that is known amongst the Muslims of the world and from the day the Islamic Shariat was conveyed through the Holy Prophet its legality was also declared by way of Islamic traditions.
It was only in the 8th century A.H. that Tavassul' was rejected by lbn - Taimiyya and two centuries later Mohammad - ibn - Abdul Wahab intensified this objection. Tavassul was introduced to be unlawful and heresy and occasionally was labeled as worshipping the divine leaders. And it is needless to mention that worshipping other than God amounts to polytheism and is forbidden.
We shall later on have a separate discussion regarding the meaning of worship (Eba'dat) and we shall remind you that "tavassul to the divine leaders on the one hand will be counted as worship' and polytheism and on the other hand will be considered as desirable and "Mustahab having no sign of worship. However we shall not discuss them here. What is important to know is that tavassul to the divine leaders is done in two ways:
1 - Tavassul to themselves. For example we say:
اللهم اني توسل اليك بنبيك محمد صلي الله عليه و آله و سلم ان تقضي حاجتي·
"O lord I take recourse to your Messenger Mohammad (s.a.w) in order that you fulfill my wish".
2- Tavassul to their position and reverence before Allah and their rights, like we say:
اللهم اني اتوسل اليك بجاه محمد صلي الله عليه وآله و سلم و حرمته و حقه ان تقضي حاجتي·
"O lord I take their position and their respect which they have before Thee as the means for my need to be fulfilled by Thee".
From the view - point of the Wahabis, both these types are declared to be forbidden whereas the Islamic traditions and the practice of the Muslims bear witness contrary to the views of the Wahabis and recommend tavassul of both these types.
At first, we shall reflect the Islamic traditions one by one and then mention the practice of the Muslims.
By paying attention to both these reasoning's the matter of heresy and unlawfulness will automatically cease to exist.
But, whether "tavassul to divine leaders amounts to their worship or not will be discussed in the section of "meaning' of 'worship' and that section will be the most sensitive part of our discussion.
SECTION OF TRADITIONS:
There are many traditions mentioned in the traditional and historical books which bear testimony to the correctness and verity of the matter of "tavassul to the divine leaders themselves and their position. Here, we mention a part of those traditions:
FIRST TRADITION - TRADITION OF OSMAN - IBN - HUNAIF.
ان رجلا ضريرا اتى الى النبي صلي الله عليه و آله فقال ادع الله ان يعافيني فقال ان شئت دعوت و ان شئت صبرت و هو خير قال فادعه فامره ان يتوضا فيحسن وضوء و يصلي ركعتين و يدعو بهذا لدعاء: اللهم اتى اسالك و اتوجه اليك بنبيك محمد نبي الرحمة يا محمد اني اتوجه بك الى ربي في حاجتي لتقضي اللهم شفعه في· قال ابن حنيف فوالله ما تفرقنا و طال بنا الحديث حتى دخل علينا كان لم يكن به ضر·
A blind person approached the Holy Prophet and said: "Request Allah to cure me". The Holy Prophet replied: "If you wish so I will pray for you but be patient for that is much better. The blind man asked the Holy Prophet to pray for him. The Holy Prophet ordered him to take proper Wuzu and then recite two Raka't (units) of salat and this Dua: "O 'Lordl I request from Thee; I pay attention to Thee through (the channel) of your Prophet Mohammad, Your blessed Prophet. O Mohammad, I turn to my Lord for the fulfillment of my need through you so that my need is answered. O Lord, accept his intercession for me..."
A WORD ABOUT THE REFERENCE OF THIS TRADITION:
There is no nothing to be said about the correctness and verity of the reference of this tradition. Even the leader of the Wahabis i.e. Ibn Taimiyya has declared its reference to be correct and has said that by Abu Jafar whose name has come in the reference of tradition is meant Abu Jafar khutmi and he is a reliable man. (1)
Rafa'ee, a contemporary writer to Wahabi who strives to cast down the credibility of the traditions of Tavassul says with regard to this tradition as such:
(2) لا شك ان هذا الحديث صحيح و مشهور و قد ثبت فيه بلاشك·
Undoubtedly this tradition is correct and well - lcnownt
In the book of "At-Tavassul", Rafa'ee says: "This tradition has been mentioned by Nesa'ee, Beihaqi, Tabarani, Tirmizi and Hakem in their own Mustadrak and two recent writers have inserted the sentence
(3) اللهم شفيعني فيه
instead of
شفعه فى
Zainee Dahlan writes in Iihulasa - tul - Iialam that:
"This tradition has been narrated by Bukhari in his Tarikh, Ibn Maajah and HaRem in their Mustadrak with correct documents and Jalaluddin Suyuti in his Jaamae.
"The writer narrates this tradition from the following references:
1- Sunan-ibn-Maajah Vol 1 page 441 from the publications of Dar-Ehyal- Iiutubul-Arabia-Esal- BabilHalabi-wa-Shurakaa, research by Mohammad fava'ad Abdul Baqi tradition No. 1585.
Ibn Maajah narrates from Abul Ishaq
هذا حديث صحيح
Thereafter he adds:
Tirmizi has narrated this tradition in the book of Abwaab-ul-Adeeya and said
هذا حديث حق صحيح غريب
2- Musnad Ahmad-ibn-Hanbal Vol.4 page 158. He has narrated this tradition in three ways from the Musnad of Osman-ibn-Hunaif printed from Al-Maktabul- Islamia, institute of Darus-Sader, Beirut
3- Mustadrak of HaRem Vol.1. page 315 printed from Hyderabad. After narrating the tradition he says:
هذا حديث صحيح على شرط الشخين و لم يخرجاه
"This tradition is correct according to the criteria set by the Shaikhains and they have not narrated it'.
4- Al-Jaama-us-Sagheer written by Suyuti narrated from Tirmizi and Mustadrak HaRem page 59.
5- Talkhees Mustadrak written by Zahabi (died in 748) which is printed below Mustadrak.
6- At-Taaj Vol.1. page 286. This book is the collection of the traditions of the five books of Sihah except Ibn-Maa'Jah.
Therefore it is needless to speak and discuss about the reference of this tradition.
You hand over this tradition to someone who is acquainted with Arabic language and a person whose mind is completely free from the controversies of the Wahabis in the matter of Tavassul' and ask him what the Holy Prophet has commanded him in the Dua` which he taught the blind man and how he guided him as to how one's Duas are easily answered! He will immediately reply: The Holy Prophet has taught him to consider the blessed Prophet as a channel and to seek Tavassul from him and ask God to fulfill his wish. This matter can easily be understood from the following sentences:
اللهم اني اسالك و اتوجه اليك بنبيك·
O lord, I ask Thee and turn towards Thee through the channel of your Prophet.
The word
نبيك
is pertaining to the previous two words
اسالك
and
اتوجه اليك
In clearer terms, he asks from God through the channel of Nabi and also turns to God through him. Moreover by Nabi is meant Nabi himself and not the Dua' of Nabi; To imagine that it means the Dua of Nabi is deficient of any reason.
Anyone who predetermines the word of Dua` has no reason other than pre-judgment since, the one who commends such a word and does not think Tavassul to people to be correct forcibly strives to predetermine the word of Dua` so that nobody opposes his idea and eventually he may say: it means Tavassul to the Dua` of the Prophet and not the Prophet himself and Tavassul to the "Dua` of someone is proper.
محمد نبي الرحمة
In order to clarify that asking God for the sake of the Prophet and paying attention to Him through His channel is the correct purport, the word of
نبيك
is mentioned
along with the sentence
محمد نبي الرحمة
which clarifies the fact much better and makes the meaning more apparent
(C) The sentence
يا محمد اني اتوجه الى ربي
shows that he (i.e. the blind man) is referring to Hazrat Mohammad himself and not his Dua.
(D) The sentence
و شفعه في
means 0, God make him as my intercessor and accept his intercession towards me.
In all of these sentences what is said and explained is the very personality of the Holy Prophet and his great position and there is no talk of the Dua` of the Holy Prophet.
With this explanation all the five objections which the Wahabi writer Rafa'ee has mentioned in the book "At-Tavassul-lla-Haqeeqatul-Tavassul' is done away with and we have brought the details of the objections and its reply in the book of Tavassul. Interested readers can refer to them on pages 147 to 155.
SECOND TRADITION: TAVASSUL TO THE (RIGHT) OF QUESTIONER
Atia Aofi narrates from Abu Saeed Khudri that the Holy Prophet (s.a.w) said:
Anyone who leaves his house for salat and recites in this state the following Dua`, he will meet the mercy of Allah and one thousand angels will seek forgiveness for him. (4)
اللهم اني اسالك بحق السائلين عليك و اسالك بحق ممشاى هذا فانى لم اخرج اشرا و لا بطرا و لا ريا و لا سمعة و خرجت اتقائ سخطك و ابتغاء مرضاتك فاسئلك ان تعيذنى من النار و ان تغفر لي انه لا يغفر الذنوب الا انت···
`O God I ask Thee by the right of the questioners and by the honour of the steps which I take in Thy direction, I have not left the house for the purpose of disobedience or recreation or hypocrisy. I have left for keeping away from Thy anger and achieving Thy satisfaction. I ask Thee to keep me away from the Fire and forgive my sins for nobody forgives the sins except Thee.
This tradition clearly bears testimony to the fact that man, while asking God for his need to be fulfilled can take the position and status of a pious person as his channel and the reasoning of this tradition brings to light our objective. (5)
THIRD TRADITION: TAVASSUL TO THE RIGHT OF HOLY PROPHET:
After disobedience of Allah, Hazrat Adam (a.s), in the light of the words which were manifested from God, repented as Quran says:
(6)فتلقى آدم من ربه كلمات فتاب عليه انه هو التواب الرحيم
Regarding the interpretation of words which has come down in this Ayat, a group of commentators and traditionists, by relying on the following tradition are having a view, which by paying attention to its text will become clear for us.
Tabarani in Al-Muajam-us-Sagheer,Hakem Naishabouri in Mustadrak Sihah, Abu Naem Isfahani and Beihaqi in the book of Dala'el-un-NabuWWa, lbn - Asalcer Shaami in his Tarikh, Suyuti in Durrul-Mansoor and Aaloosi in Ruh-ul-Maani' (7) have narrated from Omar - ibn -Khattab that the Holy Frophet(s.a.w) has said:
لما اذنب آدم الذي اذنبه رفع رأسه الي السماء فقال اسألك بحق محمد الا غفرت لي فاوحى الله اليه و من محمد؟ فقال تبارك اسمك لما خلقت رفعت رأسى الى عرشك فاذا فيه مكتوب لا اله الا الله و محمد رسول الله فقلت انه ليس احد اعظم عندك قدرا: ممن جعلت اسمه مع اسمك فاوحى اليه انه اخر النبيين من ذريتك و لولا هو لما خلقتك·
(8)
When Adam committed the sin he raised his head towards the sky and said (0 God) I ask Thee by the right of Mohammad that You forgive me. God revealed to him: Who is Mohammad? Adam replied: When You created me, I raised my head towards the Arsh (Throne) and I saw that on it was written There is no God except Allah and Mohammad is the Messenger of Allah. I said to myself that Mohammad must be His greatest creature that Allah has kept His name besides his own name. At this moment, it was revealed to him that Mohammad was the last of the Prophets from his progeny and if it was not for Muhammad, God would have not created him.
OUR VIEW ABOUT THIS TRADITION:
1- In the Holy Quran the word of 'kalimaat' (words) is applied to personalities contrary to what is common amongst us. For example:
ان الله يبشرك بيحيى مصدقا بكلمة من الله
"That Allah gives you the good news of Yahya verifying a Word from Allah." Surah Aal-Imran, Ayat 39.
يا مريم ان الله يبشرك بكلمة منه اسمه المسيح عيسى بن مريم·
"O Marium, surely Allah gives you good news with a Word from him (of one) whose name is the Messiah, Isa son of Marium". Surah Aal-Imran Ayat 45.
انما المسيح عيسى بن مريم رسول الله و كملته
"The Messiah, Isa son of Marium is only an Apostle of Allah and His Word". Surah Nisa` Ayat 171.
قل لو كان البحر مدادا كلمات ربي لنفد البحر
"Say: If the sea were ink for the words of my Lord..." Surah Ka'ahf, Ayat 109.
و البحر يمده من بعده سبعة ابحر ما نفدت كلمات الله
"With seven more seas to increase it, the words of Allahwould not come to an end". Surah Luqman Ayat 27.
Considering that the word of 'kalimaat' has come in the Ayat under our discussion, we can say that by 'kalimaat' is meant the same noble personalities to whom Tavassul is sought and in the aforesaid tradition, only the name of Mohammad is mentioned from amongst the names of those personalities. Therefore, in Shi'a traditions, this reality is narrated in two ways. Sometimes 'kalimaat' is interpreted as names of these holy personalities and sometimes it refers to their sparkling light. Here is both the interpretations:
ان آدم راى مكتوبا على العرش اسماء معظمة مكرمة فسال عنها· فقيل له هذه اسماء اجل الخلق منزلة عند الله تعالى و الاسماء محمد و علي و فاطمة و الحسن و الحسين فتوسل آدم عليه السلام الى ربه في قبول توبته و رفع منزلته·
"Adam saw the names which were written in Arsh (throne) and did Tavassul to them. It was told to him that these names were the most honourable creatures of Allah and they were Mohammad, Ali, Fatemah, Hassan and Hussain.Adam repented by doing Tavassul' to them. (9)
Another Shia tradition mentions that Adam saw the sparkling light of these five personalities. For knowing this tradition, please refer to Tafseer-e-Burhan.
2- By referring to the historical and traditional books it becomes clear thatTavassul of Hazrat Adam to the Holy Prophet was one famous and well - known matter. As, Imam Malik told Mansoor Dawanaqi in the shrine of the Holy Prophet as such:
هو وسيلتك و وسيلة ابيك آدم
"The Holy Frophet is your clannel and your father, lrlazrat Adam's channel." (10)
The Islamic poets have put this reality into a form of verse
به قد اجاب الله آدم اذا دعا
و نجى في بطن اسفينة نوح
قوم بهم غفرت خطيئة آدم
و هم الوسيلة و النجوم الطلع
"On account of him, Allah accepted the Dua' of Adam and saved Noah inside the ship. They are such people through whom Adams s sin was pardoned and they are those who are the channels to Allah and the sparkling stars". (11)
FOURTH TRADITION: TAVASSUL OF A PROPHET TO THE RIGHTS OF A PROPHET AND THE RIGHTS OF THE PREVIOUS PROPHETS:
لما ماتت فاطمه بنت اسد دخل عليها رسول الله صلي الله عليه وآله و سلم فجلس عند راسها، فقال رحمك الله يا امي بعد امي ثم دعا رسول الله صلي الله عليه و آله اسامة بن زيد و ابا ايوب الانصارى و عمر بن الخطاب و غلاما اسود يحفرون قبرها فلما بلغو اللحد حفر رسول الله بيده و اخرج ترابه فلما فرغ دخل رسول الله صلي الله عليه و آله و سلم فاضطجع فيه ثم قال: الله الذي يحيي و يميت و هو حي لا يموت اغفر لامي فاطمة بنت اسد و وسع عليها مدخلها بحق نبيك و الانبياء الذين من قبلى·
When Fatemah, daughter of Asad passed away and the Holy Prophet was informed about her death he came and sat besides her and said:
O my mother after my mother, may God have mercy upon you. Then he asked Asama, Abu Ayyub, Omar - ibn-Khattab and a black slave to prepare one grave. When the grave was ready the Holy Prophet made a niche in the side of the grave and buried her with his own hands and then recited this Dua': "O Allah the One who gives Life and Death: the One who is All - Living and never dies, Have mercy on Fatemah daughter of Mad and make her abode vast by the right of your Prophet and the Prophets which were before me".
The writer of Khulasatul-Kalam says:
(12) واه الطبرانى في الكبير و الاوسط و ابن حبان و الحاكم و صححوه·
"This tradition is narrated by Tabarani (in his Muajam), Ibn Habban and Hakem and they have confirmed its authenticity".
Sayed Ahmad Zaini Dehlan writes in the book Durrar-us-Sania-fi-Raddo-alal-Wahabia as such:
روى ابن ابي شبية عن جابر مثل ذلك و كذا روى مثله ابن عبدالبر عن ابن عباس و رواه ابو نعيم في حلية الاولياء عن انس ذكر ذلك كله (13) الحافظ جلال الدين السيوطي في الجامع الكبير·
The famous traditionist lbn-Abi-Shaiba has narrated this tradition from Jaber. Ibn Abdul Berr and Abu Na'eem too have narrated this tradition from Abbas and Anas respectively.
Jalaluddin Suyuti has brought all these matters in Jaama'e Kabir. The writer narrates this tradition in afore-mentioned form from two books which some of them contains the supplication related to our discussion while others do not.
1 - Halia-i-Aulia (Abu Na'eem Esfahani)Vol.3 pagel2l.
2- Wafa-ul-Wafa (Samhoodi) Vol.5. page 899.
FIFTH TRADITION: TAVASSULTO PROPHET HIMSELF
Some of the Islamic traditionists have narrated that an Arab accompanied with some villagers approached the Holy Prophet and said:
(15) لقد اتيناك و مالنا بعيريئك (14) لنا و الاصبى يغط 2
"We have come to you while we are neither having camel with us to groan nor a child to sleep".
Thereafter he recited these poems:
اتيناك و العذراء يدمي لبانها
و قد شغلت ام الصبى عن الطفل
و لاشييء مما ياكل الناس عندنا
سوي الحنظل العامي و العلهر الفسل
و ليس لنا الا اليك فرارنا
واين فرار الناس الا الى الرسل
"We have come to you while blood drops from the bossom of the horses; the mother has been restrained from her baby. We are not having anything with ourselves for people to eat except for bitter leaves which they eat in the year of famine and some bad food from wool and blood. We are having no alternative but to seek shelter in you, and in whom can people seek shelter except the Prophets".
Then,
فقام رسول الله يجر ردائه حتى صعد المنبر فرفع يديه: اللهم اسقنا غيثا مغيثا ··· فما رد النبي يديه حتى القت السماء ··· ثم قال الله در ابي طالب لو كان حيا فقرت عيناه من ينشدنا قوله؟ فقام علي بن ابي طالب و قال و كانت تريد يا رسول الله قوله:
و ابيظ يستسقي الغمام بروجهه
ثمال اليتامى عصمة اللارامل
يطوف به الهلاك من آل هاشم
فهم عند في نعمة و فواضل
The Holy Prophet (s.a.w) said:
اجل: بلى فانشد على ابياتا من القصيدة و الرسول يستغفر لابي طالب على المنبر ثم قام رجل من كنانة و انشد لك الحمد و الحمد ممن شكر سقينا بوجه النبي المطر·
"Yes, my objective was the same as you have recited". Then Ali (a.s) read a portion of his elegy and the Holy Prophet asked blessings for Abu Talib on top of the pulpit. After this a man from the tribe of Bani Kanane stood up and recited some lines where the first line meant as follows: "All the praise is for You, 0 Allah; praise from Your worthy slaves. By resorting to the Holy Prophet, we have become satiated by the rainfall".
Numerous references have been narrated for this portion but the writer has narrated from the following documents:
a - Umdatul-Qar -fi-Shar-lrladees-Bukharl Vol.7. page 51 written by Badruddin Mahmood bin Ahmad Aain died in the year 855 printed by Edara Tabaa'tul - Muniria.
b - Sharh-e-lbn-Abil Hadeed of Nahjul-Balagha Vol.14 page 80.
c - Seera Halabi Vol.3. page 265.
d - Al Hujjah-ala-Zaaheb-lila-Takfeet, Abi-Talib; written by Shamsuddin Abi Ali Fakhar bin Maa'd died in the year 650. Print of Najaf, Alawi press page 79.
e - Seera Zaini Dehlan in the margin of Seera Halabi Vol. 1, page8l.
SIXTH TRADITION: TAVASSUL TO THE SELF OF PROPHET
ان سواد بن قارب رضي الله انشد لرسول الله قصيدته التي فيها التوسل و يقول:
و اشهد ان الله لارب غيره
و انك مأمون علي كل غائب
و انك ادنى المرسلين و سيلة
الى الله يا ابن الاكرمين الاطائب
فمرنا بما يأتيك يا خير مرسل
و ان كان فيها فيه شيب الذوائب
و كن ليشفيعا يوم لا ذو شفاعة
بمغن فتيلا عن سواد بن قارب
"I bear witness that there is no God except Allah. You (0 Prophet) are trustworthy upon every hidden thing from the senses. From amongst the Prophets you are the most nearest channel towards Allah. 0 the son of the honourable and noble I you command us whatever you receive. 0, the most righteous Apostle! Although acting upon your commands causes the hair on the head to turn white, you be my intercessor on the Day when the intercession of the intercessors will be useless for Sawad-bin-Qaa'reb even to the extent of string of dates". (16)
Till here we were able to mention some of the traditions of Tavassul which have come in the historical and traditional books of Ahl-e-Sunnat.
However in the traditions of Shiite leaders, the matter of Tavassul' to holy personalities is so clear and obvious that it can be witnessed in most of their Dua`s (supplications).
Should we learn the Islamic instructions from Ibn-Taimiyya and Mohammad-ibn-Abdul Wahab or acquire them from the Household of the Messengership and the progeny of the Holy Prophet who by the order of Hadith-e-Saqalain, are an (The Lesser Weight) and/the Judge to Quran. Amongst the numerous Dua's which have come in Sahifa Alawia'i (17) or in Dua-e-Arafa of Hazrat Hussain bin Ali (a.s) or in Sahifa Sajjadia' we shall content our self with only one of them which is most suitable in connection with the previous tradition.
SEVENTH TRADITION:
The Leader of the martyrs says in Dua`-e-Arafa
(18) اللهم انا نتوجه اليك في هذه العشية التي فرضتها و عظمتها بمحمد نبيك و رسولك و خير تك من خلقك
"O lord at such a moment which Thou have made it obligatory and honourable upon me I turn towards Thee and (I swear) by Mohammad thy Prophet, Thy Messenger and Thy best sent one".
PRACTISE OF THE MUSLIMS REGARDING TAVASSUL
The practice of the Muslims during the time of the Holy Prophet and also after him was that they were always seeking 'Tabarrruk' to the divine personalities themselves as well as to their position and status. Now we shall mention some of them here:
(1)- Ibn Athir Ezzudin bin-Mohammad bin Abdul Karim in the book Asad-ul-Ghaba-fi-Ma'rifa-Sahaba as such:
و استسقى عمر بن الخطاب بالعباس عاغم الرمادة لما اشتد القحط فسقاهم الله تعالى به و اخصبت الارض فقال عمر هذا: و الله الوسيلة الى الله و المكان منه و قال حسان:
سال الامام و قد تتابع جذبنا
فسقى الغمام بغرة العباس
عم النبي و صنو والده الذي
ورث النبي بذالك دون الناس
احيا الاله به البلاد فاصبحت
مخضرة الجناب بعد الياس
(19) و لماسقي الناس طفقوا يتمسحون بالعباس و يقولون هنيئالك ساقي الحرمين
"In the year when famine reached its peak, Omar requested for rain through the channel of Abbass. God satiated them through him and every place became green. Thereafter Omar faced the people and said: "I swear by Allah that Abbass is our channel towards Allah and he is having a high station before Allah. Hassaan-ibn-Thabit recited a poem in his honour and said:
When famine had severely engulfed the entire area, the Leader requested for rain. Thereafter the clouds in the sky, through the brightness of Abbass satiated the people. Abbass who is the Uncle of the Prophet and alike the father of the Prophet has inherited such a position and status from him.Almighty Allah enlivened the places through him and every spot began to be filled with greenery after despair and disappointment. When it rained, people everywhere started seeking Tabarruk' by touching the body of Abbas and they said: Bravo 0 Saqi (cupbearer) of the two shrines".
Observing this part of history, a portion of which has also come in Sahih Bukhari, shows one of the means of Tavassul to the honourable personalities
(2)- Qastalani Ahmad bin Mohammad bin Abi Bakr contemporary to Jalaluddin Suyuti (died in the year 925) writes in the book Al-Mawahabul-Ladina-bil-an-Mohammadia-Fis-Siraatun Nabavia which has been printed in Egypt that:
ان عمر لما استسقىبالعباس قال يا ايها الناس ان رسول الله صلي الله عليه و اله وسلم كان يري العباس ما يري الولد للوالدفافتدوا به في عمه و اتخذوه وسيلة الى الله تعالى قفيه التصريح بالتوسل و بهذا يبطل قول من منع التوسل مطلقا بالاحياء و الاموات و قول من منع ذلك بغير النبي·
"When Omar requested for rain through Abbass he said: "O people I The Holy Prophet was looking at Abbass from a father's angle. You follow him and take him as your channel towards Allah".
This action nullifies the thought and idea of those who have prohibited Tavassul' to holy Prophet. (20)
(3)- When Mansoor asked the grand Mufti of Medina-Malik - that whether he should face the Qibla and recite Dua` or face the Holy Prophet (s.a.w), the latter replied:
لمتصرف وجهك عنه وهو وسيلتك و وسيلة ابيك آدم عليه السلام الى الله يوم القيامة بل استقبلة و استشفع به فيشفعك الله (21) تعالى قال الله تعالى و لو انهم اذا ظلمو انفسهم
"Why do you turn your face away from him? He is your means and your father, Hazrat Adam's channel on the Day of Judgment. You resort to him and take him as your intercessor (for) Almighty Allah accepts his intercession. Allah declares that if those who do injustice upon themselves...
(4)- Ibn Hajar Haisami in the book of 'Assawaaq-ul-Moharraqa'' (which Qazi Nurullah has criticized it under the title of Assawarem-ul- Moharraqa) has narrated the following two poems:
آل النبي نريعتى
هم اليه وسيلتي
ارجوا بهم اعطى غدا
(22) بيدي اليمين صحيفتي
"The Household of the Holy Prophet is my channel towards Allah and it is through their means that I have hope that my book of deeds will be given in my right hand.
By taking into consideration these words, one can claim that the Holy outstanding personalities are one kind Quran has ordered for that:
(23) يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيلة
"0 you who believe! be careful of (your duty to) Allah and seek means of nearness to Him".
Waseelah (Channel) is not confined to observance of the Wajib' (obligatOry) and Haraam' (prohibited) acts. Instead, even the Mustahab' (recommended) acts such as Tavassul to Prophets is a Waseelah (channel) too. Can we find fault with so many Ulema's and scholars in understanding the meaning of Waseehah while they are the authorities in (passing) judgment and the protectors of traditions and are reckoned to be the Islamic scholars! Those who do not give importance to these kind of specifications and testimonies and think of their justification and interpretation are ante -judges who because of their pre - judgment do not reap the benefits of these testimonies and evidences. For presenting an example of their prejudice and pre -judgments, we bring here a matter which Bukharai has narrated about this historical event and hence realize how the curtain of prejudice has brought about deviation and an uproar in this matter. We have replied to them in the book of Tavassul page 155 to 140.
(5)- Bukhari narrates in his Sihah as such:
ان عمر بن الخطاب كان اذفحطوا استسقى بالعباس بن عبدالمطلب رضي الله عنه و قال اللهم كنا نتوسل اليك بنبينا فتسقينا و انا (24) نتوسل اليك بعم نبينا فاستقنا قال فيسقون·
During the period of famine, Omar bin Iihattab would take resort to Abbass - bin - Abdul Muttalib and say: "O God previously we were taking resort to Thy Prophet and Thou were sending Thy mercy on us; Now we take resort to Thy Prophet's send Thy mercy on us. At this moment it started to rain and everything got satiated".
There is nothing to be said about the authenticity and consensus regarding this tradition. Even Refa'ee who rejects under various pretexts, the reliable traditions on Tavassul has admitted the authenticity of this tradition and says:
ان هذا الحديث صحيح (25) فان صح هذا الجواز شرعا فنحن من اسبق الناس الى الخذ به و العمل بمقتضاه
Certainly this tradition is correct... If the purport of the tradition is a proof upon the correctness of Tavassul to people then we are the first people to take the step to accept its purport and act upon it.'
By paying attention to the sentences of the Caliph himself which he narrates to Abbass about Tavassul and especially when he swears by Allah
(26) هذا و الله الوسيلة الى الله و المكان منه·
it becomes clear that the reality of Tavassul in this case is Tavassul to the self or to the position and status of Abbass before God.
Shamsuddin Abu Abdulla Mohammad bin Noaman Maalaki (died in the year 683) narrates in his book "Mesbah-uz-Zalaam-fi-Mustaqeeseen-be-Kairul -Anam' the manner of Tavassul of Omar to Ibn Abbass as such:
اللهم انا نستقيك بعم نبيك صلي الله عليه و آله و سلم و نستشفع اليك بشيته فسقوا و في ذلك يقول عباس بن عتبة بن ابي لهب·
بعمي سقي الله الحجز و اهله
(27) عشيه يستسقى بشيبته عمر
"O God we ask for rain through the channel of thy Prophet's uncle and we take his authority and previous record in Islam as our intercessor. At this moment, The mercy of Allah showered upon everyone. Abbass - ibn - Utba recited a poem in this regard and said: By the blessings of my Uncle, the land of Hejaz and its inhabitants got satiated. And at sunset, Omar did Tavassul to his authority.
In the same way, Hassan-bin-Thabit too recited a poem regarding this matter:
فسقى الغمام بغرة العباس·
"The cloud satiated (everything) due to the sparkling face of Abbass".
Ibn Hajar Asqalani says in the book of Fath - ul - Baari -Fi-sharhe-Hadith-e-Bukhari: Abbass in his Dua said:
(28) و قد توجه القوم بي اليك لمكاني من نبيك
"The people resorted to me because of the bond of relationship which I have with The Prophet". As the respected readers have observed, the e is no place of doubt that the object was Tavassul to the position and status of Abbass and we are aware that from ancient times there is a saying that:
تعليق الحكم بالوصف مشعر بالعلية
Anytime, a judgment is derived from a topic its content will be a testimony against the topic (and) a testimony upon the proof of judgment. That is to say, if the Holy Quran says:
و على المولود له رزقهن·
(Securing the necessities of life for the women is a matter concerning those whose wives bear children for them) [Surah Baqarah: Ayat 233.]
it is a judgment due to expression of the reason of judgment and since women bring children for the men, their expenses in daily life should naturally be met by the men.
If it is said that a learned man and a scholar should be respected, it is because of his knowledge and wisdom. Therefore if Omar says:
انا نتوسل اليك بعم نبيك
he wishes to indicate the reason for doing Tavassul to Abbass. In other words, from among so many people, why should we do Tavassul to him? As Abbass himself said:
لمكاني من نبيك
Taking into consideration these reasoning's, we can decisively say that Muslims in the beginning of Islam were doing Tavassul' to the righteous and virtuous personalities.
(6)- Poem of Safia' in grief of the Holy Prophet: Safia, daughter of Adbul Muttalib and aunt of the Holy Prophet recited a poem in grief of the Holy Prophet. Two of its lines are:
الا يا رسول الله انت رجاونا
و كنت بنابر اولم تك جافيا
و كنت بنابرا رئوفا نبينا
(29) لبيك عليك القوم من كان باكيا
"O Holy Prophet you are our hope. You were a righteous person and never did you oppress anyone. You were good and kind to us; O our Prophet, amongst your nation whosoever (claims to be) in grief should shed tears for you".
This part of the poem which was presented in the presence of the companions of the Holy Prophet and which has been narrated by the historians informs us of the following points:
Firstly, conversation with the soul or so to speak, the address to the Holy Prophet after his demise was an action which was permitted and in vogue. As against the views of the Wahabis, these kinds of conversation is neither polytheism nor useless. As she said:
الا يا رسول الله
Secondly, by decree of the sentence 'Anta' Holy Prophet was the hope of the Islamic society in all the conditions. Even after his demise, his relation with us is not disconnected.
Here we shall mention some of the valuable writings of the great Sunni authors regarding Tavassul towards the Holy Prophet. Referring to these books will clarify for the Islamic scholars the position of this matter and will manifest the fad that the matter of Tavassul, contrary to the views of the Wahabis, was a practice in vogue amongst the Muslims.
(1)- Ibn Jauzi (died in 597) has written a book by the name of Al-Wafa-Fi-Fazael-Mustapha' and has earmarked one chapter for Tavassul to the Holy Prophet' and another chapter for 'Seeking Shifa from his grave'.
(2)- Shamsuddin Mohammad bin No'aman Maliki (died in the year 675) has written a book by the name Mesbah-Enthalam-Fi-Mustaqiseen-be-Khairal-Anam' and Sayed Nuruddin Samhoodi has narrated a lot from him in his book Wafa-ul-Wafa in the chapter of Tavassul to the Holy Prophet'.
(3)- Ibn Dawood Maliki Shaazali has brought in his book Al - Bayan - wal - Ekhtesar the Tavassul of Ulema` and pious people to the Holy Prophet in difficulties and hardships.
(4)- Taqi'uddin Sabaki (died in the year 756) has analyzed this matter in his book "Shifa-us-Seqam' 120 to 155.
(5)- Sayed Nuraddin Samhoodi (died in the year 911) has discussed this matter and brought testimonies to it in his book Wafa-ul-Wafa Alkbar-Darul-Mustapha Vol.2 pages 415 to 419.
(6)- Abul Abbass Qastalani (died in the year 952) in his book "Al - Mawahib-ul-Ladania'
(7)- Abu Abdulla Zarqani Mesri Maliki (died in the year 1122) in his book Shaarel - Mawaheb-ul-Ladania' Vol.8 page 517.
(8)- Khaledi Baghdadi (died in the year 1299) author of Solh-Ekhwan'. Apart from this, he has written a Risale' (treatise) in reply to Sayed Mahmood Wasi Baghdadi about Tavassul to the Holy Prophet and has been printed in the year 1506.
(9)- Adavi Hamzaavi (died in the year 1505) has discussed about Tavassul' in the book of kanzuI-Matalil page 198.
(10)- Azami Shafa'ee Qaza'ee author, of Furqaanul-Quran'. This book has been printed along with the book Asmaa-us-Safa'ar of Beihaqi in 140 pages.
By referring to these books some of which have presented the facts and most prominent amongst them being Solh-Ikhwan' and F'urqaan-ul-Quran; One can know what was the practice of the Muslims in every period concerning Tavassul' to the Holy Prophet and will reveal the exaggeration of Ibn - Taimmiyya and his follower.
In the end, we shall once more remind you of what Quran says:
يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيله و جاهدوا في سبيله لعلكم تفلحون
"O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful". (Mae'dah: 55)
This Ayat in general orders to seek Tavassul' but what exactly is Tavassul is not mentioned in this very Ayat. There is no doubt that performing the religious duties is 'Waseelah' (channel) but it is not confined to this meaning only. Instead by paying attention to the short history of Tavassul' to the divine leaders it will become clear that this action itself is one of the 'Waseelah' (channel) .Moreover, this matter will fully become clear by referring to the conversation of lmam Malik with Mansoor and also the incident of the second Caliph requesting for rain by doing Tavassul to Abbass, the Uncle of the Prophet.
Notes:
1 - In Musnad of Ahmad, "Abujafar has come with the word of Khutmi although in Sahih of Ibn-Maajah Abu Jafar has come independently.
2- At - Tavassul - lla Haqiqatut Tavassul Page 158.
3 - Same reference.
4 - Sahih of "Hafez Mohammad - bin - Abi - Abdullah bin - Maa'Iah Qazvini which is one of the six Sihahs. Vol. 1 page 261 - 262 chapter of "Mosques Egyptian edition, and refer to Musnad Imam Ahmad Hanbal vol.3 Hadith No 21.
5. The command which has come in the Ayat of 35 of Surah Baqarah is not a authoritative command. Instead, it is an order in the guided sense or so to say an advisory aspect and opposition to such acommand will not result in punishment and chastisement. Its consequence will be that the person will only be faced with the effect of the state of the action itself. If a doctor commands his patient who is suffering from cold not to eat sour things and muskmelon, opposing his command will have no result other than intensification of his cold. In the Holy Quran many Ayats testify that the divine prohibition was of a guided nature resulting in nothing but expulsion from heaven which is reckoned to be the effect of state of the action itself. Please refer to Ayats 118 and 119 of Sun Taha and the book of "Correct Tafseer of difficult Ayats of Quran the tenth matter from pages 73 to 82.
6 - Sun Baqarah Ayat 37.
7- Mustadrak Hakem Vol.2 page 615, Ruh - ul - Ma'ani Vol.1. page 217, Durrul - Mansoor Vol.1 page 59, narrated from Tabarani, Abu Na'eem Isfahani and Beihaqi.
8- The text of the Hadith is taken from Durrul - Mansoor and differs slightly with the ten of Hakem in his Mustadrak although both are same in their contents.
9 - (14)- Majma'ul - Bayan Vol.1 page 89, Tafseer - e - Burhan Vol. 1 page 86-88; Ahadith No .2, 5, 11, 12, 14 and 27.
10- Sayed Ahinad Zaini Dehlan writes in the both 13, 15 and 16. "Durarus-Sania page 10 that Qazi Aiyaaz has narrated this incident with correct reference. Imam Sabaki in his book 'Shifa - us Saqem', Sayed Samhoodi in "Khulasatul - Wafa, Allamah Qastalani in "Al - Mawaheb - ul - Ladania and Ibn Hajar in "Al - Jauhar - ul - Munazzam have narrated this incident with correct references. Allamah Zlwqaani writes in "Sharh - e - Mawaheb that Ibn Fahd has narrated this with proper reference and Qazi Aiyeaz has narrated with correct reference. The text of the conversation of Mansoor with Imam Maalik will be discussed in the near future.
11- Kashf - ul - Irtiyaab pages 307, 308.
12- Kashf - ul - Irtiya'ab page 312 narrated from Khulasatul - Kalaam.
13 - Durus -Sania page 8.
14 -'Ya`it' is derived from 'Atit' which means the noise of a camel.
15 -'Yaghit' is derived from 'Ghatit' which means the noise of a child while sleeping.
16 - Durarus-Sania page 29 written by Zaini Dehlan and "At-Tavassul-Ha-Haqeeqatut-Tavassul page 300.
17 - Sahifa Alawia- Duas of Ameer - Abdallah Samaheeji has collected.
18 - Mafaati-ul-Jenen-Dua-e-Arafa.
19 - Osd-ul-Ghaba Vol, 3. page 111. Egyptian edition.
20 - Al - Mawaheb Vol.3. page 380 Egyptian edition and in "Fath - ul - Ban - fi - Sharhu - Bukhari Vol.2, page 413 Lebanon print. It has also come from Ibn Hajar Asqalani and Sharhul - Mawaheb Mohammad bin - Abdul - Baqi Maalaki Zarqaani (1055 - 1122)
21 - Wafa - ul - Wafa Vol.2. page 1376.
22 - Sawa'eq -ul- Moharreqa page 178 Cairo print.
23 - Sura ma'eda Ayat 35
24 - Sahih Bukhari chapter of Namaz-e-Istesqaa print of Mohammad Ali Sabeeh.
25 - Although, it was worthy to say that 'this hadith is right' because technically, tradition is that which must be narrated from the Holy Prophet and our discussion too is about historical events arid we reminded you previously of the traditions of Tavassul'
26 - Osd - ul - Ghaba Vol.3. page 111.
27 - Wafa - ul - Wafa Vol.3 page 375 narrated from Mesbah - uz - Zalaain.
28 - Fath - ul - Baari Vol.2. page 413 print of Daarul-Ma'arefa Lebanon.
29 - Zakha'er-ul-Oqba-fi-Manaqeb zul-Qurba page 252 written by Hafez Mohiyuddin Ahmad-bin-Abdulla Tabari, born in 615 and died in 694 print of Maktab-ul-Quds, Cairo and Majmauz - Zava'ed Vol.9 page 36, 2nd edition written by Hafez Nuruddin Ali - bin Abi Bakr Haisami. Let it not be unsaid that the sentence of 'kuntu rajawina' in the first line has come as 'kuntu wajawina' in the afore-mentioned book.
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