The graves which attract the worshippers of God from all over the world and in particular the Muslims, are the graves of those who were possessing a divine mission in the society and had fulfilled their mission befittingly. These people consist of:
1. Prophets and religious leaders who carried the divine message upon their shoulders and guided the people by giving their lives, property and blood of their dear ones and bore the hardships and difficulties in this path.
2. Great scholars who, like a bright candle, have spread light to their surroundings and have laboured in research and left behind a great treasure by the name of knowledge and wisdom in the service of mankind. They have acquainted men with the Divine Book, the Book of Nature and the language of creation and have laid the foundation of religious, human and natural sciences.
3. The group of people whose cup of patience had been overflowing from the social oppression, ever-increasing injustices and unfair discrimination. They are those who have put their life at stake against the oppressive rulers and washed with their blood the cruelties prevalent in the society. (the martyrs in the path of Islam). No revolution and reform in society will remain worthless and the significance of a holy revolution which wishes to bring down the palaces of the oppressors and suffocate them, is the holy blood of those combatants who wish to bring Justice, Equity, Liberty and freedom back to the society. It is they to whom the people go for their ziyarat and shed tears near their graves or shrines and remember their valuable services and their holy sacrifices. By reciting some Suras from the Qur’an they soothe their souls and by reciting poems about their sacrifices, lofty human merits and exalted morals, they enliven their memories and their school of thought and invite the people to follow their path.
Ziyarat of graves of such group of people is one kind of thanksgiving and appreciation of their heroism and self-sacrifices. It is a warning to the contemporary generation that the reward of the person who selects the true path and gives his or her life while defending true beliefs and propagating freedom and liberty is that he or she will never be forgotten. The passage of time which turns everything old and extinct not only does not make their memories to fade or disappear but causes the flames of love to glow more in the pure and sincere hearts. Thus how good it is that the contemporary generation and the future generation too follow their path since they have seen with their own eyes the rewards of the sacrifices of the men of truth. What was said till now has acquainted us with the importance of honouring the great religious personalities and the combatants in the path of truth and reality.
Therefore, based on this, we should always honour and respect these people in their death time just as it was done during their life time and should protect and safeguard their signs and memories. We should celebrate their birth-days and declare the day of their deaths to be the day of grief and sorrow. By holding big gatherings and delivering good and effective speeches, we should invite the people to become acquainted with their school of thought and protect and safeguard them in the future. We should respect the soil and place of their burial and prevent any kind of insult and segregation. This is because respecting their graves means respecting their school of thought just as insulting and degrading their grave is insulting their path and their conduct.
At present, anyone who steps into the cemetry of Baqi’ will see that the graves of the leaders of Islam and the dear companions of the Holy Prophet (s) who were self-sacrificing and striving in the propagation of religion in such a insulted state that it will give him a severe shock and grief and he will be astonished by attitude of the stone-hearted Wahhabis who reckon themselves to be the propagators of religion. This is because on the one hand they respect the names of religious leaders and companions of the Holy Prophet (s) on the pulpits and on the other hand whenever it comes to the matter of their graves, they do not pay the least respect. They do not even care about the animals contaminating the surroundings of their graves. By using the words of shirk (polytheism) and mushrik (polytheist) as an excuse, they strike down the respect and honour of the awliya and in this manner, restrain the people from honouring them in any possible manner (tongue, thoughts, expressions, actions etc) and to the extent that they consider all these actions (in consideration of the services of the awliya Allah) to be polytheism and label them as polytheists. They have such a severe enmity with the awliya Allah that any kind of respect manifested towards them will very much annoy them.
Now it is time to talk and discuss about ziyara of grave of the Holy Prophet (s) from Islamic proofs and reasonings.
Ziyarat of the Grave of the Holy Prophet (s)
We shall here bring forth the logical proofs from the Holy Qur’an and traditions and request the respected readers for more concentration in this section.
Evidence from Qur’an
The Holy Qur’an commands the sinners to approach the Holy Prophet (s) and request him to seek forgiveness for them from Allah since his request and plead is accepted by Allah. The Holy verse says:
“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning, Merciful” (Nisa: 64)
If in case we were having only one such verse, we could say that the verse is related to the day when the Holy Prophet (s) was living amongst the people. However, due to a number of reasons, we can derive from this verse, one general conclusion that it is not specific to this worldly life.
They are, firstly the verses of Qur’an that consider a barzakhi life for the Prophet (s), awliya and some particular group of people and introduces them as the ones who can see and hear in that world. This segment of verses will be discussed under the topic of Tawassul (recourse) to the Holy souls.
Secondly, the Islamic traditions (hadiths) clearly bear testimony to the fact that the angels transmit the messages of the people to the Holy Prophet (s). This tradition has come in Sihah as such:
The Holy Prophet (s) said: “There is no one who sends greetings upon me but that Allah makes his greetings reach me and I answer his greetings”. [1]
“And said the Prophet of God (s) …… ‘Send greetings upon me for your greetings reaches me”’. [2]
Thirdly, right from the beginning, the Islamic society has grasped a general and wider meaning from this verse (mentioned above) and acted accordingly without the demise of the Holy Prophet (s) becoming any obstacle in this regard. After the passing of the Holy Prophet (s), a group from the Arabs would come for ziyara of Holy Prophet (s) with clear and pure minds and recite this verse and request him to seek forgiveness on their behalf.
Taqi al-Din al-Subki and al-Samhudi have reported examples regarding it in their books Shifa' al-saqam and Wafa' al-wafa' respectively. We shall mention here some of them:
Sufyan bin 'Anbar, who is one of the learned scholars of the Shafi'i school, narrates from al-'Utabi - that latter was standing near the grave of the Holy Prophet (s) when an Arab came and said:
‘Peace be upon you Oh Prophet of God, I have heard Allah saying (in Quran) “And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning, Merciful” and indeed as I have come near you, I seek forgiveness for my sins and make you intercesseor towards my Lord..’
Thereafter he cried and sought forgiveness and left the shrine of the Holy Prophet (s) after reciting this poem
Regarding this matter al-Samhudi narrates from Ali (‘a) that: “Three days had passed from the burial of the Holy Prophet (s). One Arab came and threw himself over the Prophet's grave and sprinkling the soil of the grave over his head said: O Prophet, you spoke to us and we listened. You received from Allah what we received from you. One sentence which has been revealed from God is the verse:
‘And I have done injustice to myself and I have come to you to seek forgiveness for me.’
This action shows that the level and position which has been given to the Holy Prophet (s) by order of this verse is not limited to his life in this world but also applicable to his barzakhi life.
Basically, the Muslims do not consider the verses which are talking about the matter of respect of the Holy Prophet (s) to be restricted to his life-time. At the time of burial of Hasan ibn 'Ali (‘a), when a section of the people had made an uproar, Husayn ibn 'Ali (‘a), immediately recited the following verse in order to silence them.
“O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him”. (Hujurat: 2)
Nobody, not even the Umayyads have said that this verse and this respect is only related to the life-time of the Holy Prophet (s). At present, the Wahhabis themselves have written this verse facing the grave of the Holy Prophet (s) and put it over the wall and by this, they wish to say that we should lower our voice and not speak loudly.
Therefore, we can grasp a wider meaning from the verse and it is this that at present, the Muslims can approach the Holy Prophet (s) and request him to seek forgiveness from Allah for their sins. Ziyara of the Holy Prophet (s) of Islam has no purpose other than mentioned in this ayah and has no parable in this regard.
This verse proves two matters:
1. After the demise of the Holy Prophet (s), it is possible to approach him and request him to seek forgiveness from Allah on one's behalf. This matter will be discussed later under the topic of “Tawassul (recourse) with the Awliya Allah”.
2. This verse is a testimony to the fact that ziyara of the Holy Prophet (s) is lawful since the reality of ziyara is nothing but the presence of the visitor near the visited one. If one is allowed to visit the grave of Holy Prophet (s) and request him to seek forgiveness from Allah then in fact we have performed two actions:
(i). We have requested him to seek forgiveness from Allah.
(ii). We have, by approaching him, conversed with him and ziyarat possesses no reality other than this and the subject matter of ziyara is mainly shaped with the same theme.
Therefore, this verse is a testimony to both these matters.
Another Evidence:
The unanimity and consensus of the Muslims in various periods in a decree related to the commandments of Islam is the most obvious testimony upon its correctness.
Consensus over the ziyara of grave of the Holy Prophet (s) is one of the better evidences of this decree. By referring to the books of tradition, fiqh, morals and history - especially those related to Hajj rites - the reality of this matter will be clarified.
Allama al-'Amini has narrated from fourty-two Islamic sources, the recommendation of ziyara of the shrine of the Holy Prophet (s). He has accurately narrated the texts and wordings of them in Al-Ghadir, volume 5, pages 106 to 129.
The books which we have referred to are the following:
A. Shifa' al-saqam fi ziyara khayr al-'anam written by Taqi al-Din al-Subki al-Shafi'i (died in 756). He has narrated in this book a part of the texts and wordings of the scholars.
B. Wafa' al-Wafa' written by al-Samhudi (died in 911). He has narrated in this book the texts and wordings of the scholars which all indicate emphatic recommendation.
C. Al-Fiqh 'ala al-madhahib al-arba'a which has been written by four men from the four schools of thought and exposes the thoughts of the four Imams of Ahl-al Sunnah whom they follow. They have written as such:
The ziyarat of the grave of the Prophet (s) is the principal recommendion as repeatedly found in traditions.
Now it's time to reflect upon a section of the traditions which have been narrated by Islamic muhaddithun (traditionists).
Traditions Regarding Paying Homage to the Holy Prophet (s)
The Islamic traditions (hadiths) about ziyara of the Holy Prophet (s) are so many from the Sunni muhaddithun that we don’t feel need to pay attention to their references. The great Sunni scholars from each of the sects have narrated these in their books and it shows that ziyara of the shrine of the Holy Prophet (s) has been one of their indisputable matters. Now we shall narrate only a few of them as mentioning all of the traditions will lengthen our discussion. First Tradition:
“Anyone who visits my grave, will never be deprived of my intercession”.
This tradition has come down in the book of Al-Fiqh 'ala al-madhahib al-arba'a in volume l page 590 and the Sunni scholars of the four schools of thought have given fatwa
(verdict) based on them. For reference consult the book of Wafa' al-wafa' vol. 4 page 1336.
Certainly, such a tradition which the scholars have recorded right from the middle of the 2nd century till now, cannot be said to be unfounded. For completion of the matter, Taqi al-Din Ali bin Abdl al-Kafi al-Subki (d. 756 AH) has discussed and investigated this matter and isnad of the traditions in his valuable book Shifa' al-saqam on pages 3 to 11 and has proved the verity and accuracy of the methods of this tradition.
“Anyone who comes to me with the intention of paying homage to me will be having a right upon me to intercede for him on the Day of Judgement”.
Sixteen memorizers (of Qur’an) and muhaddithun have brought this tradition in their books and Taqi al-Din al-Subki (d. 756 AH) has discussed the narrators and isnad of the traditions in his book Shifa' al-saqam page no.13. Also refer to the book Wafa' al-wafa' vo1. 4, page 1340.
Third Tradition:
“Anyone who visits the House of Allah and then visits my grave is like one who has visited me during my life-time.”
This tradition has been recorded by twenty-five of the renowned muhaddithun and huffaz in their books and Taqi al-Din al-Subki has spoken extensively about the references of this tradition in his book Shifa' al-saqam pages 12 to 16. Also refer to Wafa' al-wafa' volume 4 page 1340.
“Anyone who visits the House of Allah and does not visit me has done injustice upon me”.
This tradition has been narrated by nine men from the shuyukh and memorizers of tradition. Also refer to Wafa' al-wafa' volume 4 page 1342.
“I will become an intercessor for anyone who pays homage to me by coming to my shrine.”
This tradition has been narrated by thirteen muhaddithun and huffaz . Refer to Wafa' al-wafa' volume 4 page 1347.
Sixth Tradition:
“Anyone who visits me after my demise is like one who has visited me during my lifetime”.
These are the examples from various traditions in which the Holy Prophet (s) has invited the people for his ziyara and the number of such traditions according to research of al-Ghadir amounts to twenty-two.
Al-Samhudi has collected seventeen traditions in his book Wafa' al-wafa' volume 4 pages 1336-1348 and has discussed their references in detail.
If the Holy Prophet (s) has invited the people for his ziyara, it is because of a series of material and spiritual benefits which are hidden in the ziyarat of great Islamic personalities.
By paying homage to the grave of the Holy Prophet (s), people become acquainted with the propagation of religion of Islam and receive the correct traditions and knowledge and spread them around the world.
Reasonings of Wahhabis about Prohibition of Journey towards Ziyarat of Graves
Apparently, the Wahhabis permit the ziyara of the Holy Prophet (s) but do not consider the journey for ziyara of graves (of others) to be permissible.
Muhammad ibn ’Abd al-Wahhab writes in the second treatise in al-Rasa'il al-hadiyya al-saniyya [5] as follows:
“Ziyara of the Holy Prophet (s) is mustahab (recommended) but journey specifically undertaken for ziyara of mosques and reciting prayer there in is not allowed”.
Their main reasoning for ziyara being forbidden is the following tradition which has been narrated in the Sihah. The narrator of this tradition is Abu Hurayra who says that the Holy Prophet (s) said:
“The load of journey cannot be fastened except for (journey towards) three mosques - my own Mosque, Masjid al-Haram and Masjid al-'Aqsa”
The text of this tradition is narrated in some other way too and that is:
Still this text has been narrated in a third way:
That the tradition has come in the books of Sihah is undoubtful and we never dispute that its narrator is Abu Hurayra. However what is important is to understand the context of the tradition.
Let us suppose the text of the tradition is as such:
Indisputably the word of is an exception and requires (that from which the exception is made) and before refering to the evidences we can presume the in two ways:
Understanding the context of the tradition depends on selecting one of the two assumptions.
If we assume the context of the tradition to be the first one, then in such a case it would mean that no luggage for journey will be fastened towards any mosque except these three mosques and it does not mean that ( ) is not permissible for any place even if it is not a mosque.
Anyone who fastens the luggage of journey for ziyara of the Holy Prophet (s), Imams and virtuous men will never be included in the prohibition of this tradition since the topic of discussion is journey (only) towards mosque and amongst all the mosques these three mosques have been excluded. But going to journey for ziyara of shrines which is out of our topic of discussion is not included in this prohibition.
If we assume the context of the tradition to be the second case, it would mean that except for the journey towards these three places, all spiritual journeys are prohibited, whether the journey is for ziyara of mosque or for ziyarat of other places.
However by paying attention to the decisive evidences it will become clear that the context of the tradition is the same as the first one.
Firstly the (the thing excepted) is of the three mosques; in as much as the exception is a linked exception certainly will be related to the mosque and not place. [7]
Secondly, if the aim is prohibition of all the spiritual journeys, it will not be a correct restriction because, in the Hajj ceremonies people do ( ) and fasten their luggage for Arafat, Mash'ar and Mina. If religious journey (other than to these three places) is not allowed, then why it has been permitted for these three places?
Thirdly, journeys undertaken for jihad in the path of Allah, seeking knowledge, establishing bonds of relationship or visiting parents are such journeys which have been emphasised in Qur’an and traditions. Qur’an says:
“Why should not then a company from every party from among them go forth that they may apply themselves obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” (Tawba: 122)
Therefore great research scholars have interpreted the tradition in the way which we have mentioned.
Al-Gazzali in his book Ihya' 'ulum al-din says:
“The second type of journey is to go on journey for worship like journey for jihad, hajj, ziyara of the grave of Holy Prophet (s), his companions and the awliya.
Anyone whose ziyara is the source of tabarruk during life-time will also be the same during his death-time and for these motives is no problem and is not contradictory to the tradition which prohibits (other than the three mosques).
This is because the matter under discussion is about the mosques and since other mosques are all equal as far as superiority is concerned it is said that journey towards these mosques are not permitted. However, if we overlook the matter of mosques, the ziyarat of Prophets and awliya are having a great virtue although they possess ranks and grades. [9]
Therefore what is prohibited is towards the mosques (other than the three mosques) and not “ ” for ziyarat and or other spiritual works.
Here we dont have an alternative but to mention that when the Holy Prophet (s) says that no luggage can be fastened for other than the three mosques, it does not mean is forbidden (haram). Instead it means that it is not having any merit that a person fastens his luggage towards them and takes the trouble of visiting them as all the mosques (other than the three mosques) are not having any difference as far as their superiority is concerned. The general mosque, the district mosque and the community mosque are all having equal rewards; it is needless that with the presence of the general mosque in a near locality a person fastens his luggage for the general mosque situated in another far-away locality. But it does not mean that if he does so, his action will be haram and his journey will be a sinful one.
The proof of this matter is what the writers of Sihah and Sunans narrate that the Holy Prophet (s) and his companions would visit Masjid Quba on Saturdays and recite prayer at that place. Here is the text of Sahih Bukhari: :
“The Holy Prophet (s) used to go for ziyara of Masjid Quba on every Saturday either on foot or on a mount. The son of ‘Umar too would do the same.” [9]
Fundamentally, how can travelling distances for performing salat for Allah in one of the divine mosques without the least taint of sham be considered as haram and unlawful? While establishing prayers in mosque is mustahab (recommended) its preliminary steps too, as a rule, will take the same colour.
[1] Sunan Abu Dawud, vol. 1 pages 470-471, book of Hajj chapter:
[2] Shaykh Mansur Ali Nasif, Al-Taj al-jami' li al-'usul fi ahadith al-Rasul, vol. 2, p. 189
[3] Wafa' al-wafa' volume 4 page 1361
[4] Al-Fiqh 'ala al-madhahib al-arba'a, volume 1 page 590.
[5] It is the best book which has been written by any of the Sunni writers against the fatwa (verdict) of Ibn Taymiyya regarding the prohibition of journey for ziyara of the Holy Prophet's grave
[6] These three texts have been narrated by Muslim in his Sahih vol. 4 page 126 book of Hajj, chapter of . It can also be found in Sunan Abu Dawud, vol. 1 page 469, book of Hajj and Sunan al-Nasa'i with Sharh of al-Suyuti vol. 2 pages 37-38.
[7] If someone says: “ ” , then we have to say that is the word for human-beings and its like for example tribe etc. and it is not referring to a more comprehensive meaning by the name of “things” and “existence” which is either human-beings or other things.
[8] al-Ghazzali, Ihya' 'ulum al-din, book of manners of journey, vol. 2 page 247 printed by Dar al-Ma'arifa (Beirut). Also refer to al-Fatawa al-kubra, vol. 2 page 24.
[9] Sahih al-Bukhari, vol. 2 page 76. Sahih Muslim (with Sharh of al-Nawawi) vol. 9 pages 169-171; Sunan al-Nasa'i (with Sharh of al-Suyuti) vol. 2 page 37.
Performance of Prayer and Supplication Near Graves of the Holy Personalities
Among the matters which has been discussed and debated in the books of Wahhabis is the issue of performing prayer and recitation of du'a near the graves of the holy personalities and the matter of lighting candles over their graves.
The founder of this school of thought says in the treatise of Ziyarat al-qubur as such:
“No one from the past leaders has said that salat near the graves is mustahab (recommended) or that salat and du'a at these places are more superior to other places. Instead all of them are of the same view that salat in mosques and houses are more useful than reciting them near the graves of the awliya and virtous people”. [1]
Moreover, in a reply attributed to the scholars of Medina we read as such:
“At the time of supplication, it is better to stop from concentrating over the grave of the Holy Prophet (s) and what is well-known in the reliable books is its prohibition. Moreover the best direction is the direction of qibla”.
This matter, over the passage of time has reached the level of shirk (polytheism) from the level of prohibition and at present they consider such an action to be shirk and its performer a mushrik (polytheist).
We remind you that anyone who perfoms salat for and worships the one in the grave or takes his grave as a qibla will undoubtedly be called a mushrik.
But no Muslim from anywhere in the world performs such an action near the grave of the Holy Prophet (s) and the awliya. They neither worship them nor take their graves as qibla.
Therefore the idea of shirk is no more than an imagination. The motive of Muslims in performing salat and du'a near the graves of the awliya is the very intention of tabarruk to the place where the beloved one of Allah has been buried.
They imagine that since such a place beholds a special dignity due to the burial of the beloved one of Allah, their actions will consequently be having a great reward.
Now it is necessary to discuss whether a place enjoys sanctification due to the burial of some virtuous and pious person or not?
If such a judgment is proved through the Qur’an and sunnah, then naturally performing salat and du'a near the graves of the divine leaders will be considered as commendable acts. And, even in other case, we cannot declare it to be prohibited and haram. Instead, like all the other places, performing salat and reciting du'a in those places too will be permitted and lawful even though it may not be considered admirable.
In this section we shall now focus our discussion on whether the burial places and graves of the Prophets and awliya are possessing special superiority and dignity or not and whether any proof exists in the Qur’an and sunnah about this matter or not?
This reality can be known by paying attention to the following verses:
1. About the grave of ‘Ashaab-e-Ka'ahf’ the group of monotheist gave their views as such:
“……For we will certainly raise a masjid over them.” (Kahf: 21)
Their aim in considering the graves as mosques was nothing but to perform their religious obligations or, so to speak, their prayer and du'a over there. [2] They imagined that this place possessed a special dignity keeping in mind the fact that it contained the dead bodies of the beloved servants of Allah. They thought of seeking tabarruk from the superiority of that place and hence a greater reward.
Qur’an narrates this matter from the group of monotheists and does not say anything more. If this action was unlawful, vain and useless, then Qur’an would have never remaind silent. It would have certainly found fault with it and not kept silent which is naturally the sign of approval.
2. The Holy Qur’an commands the people visiting the House of Allah to recite salat at Maqam Ibrahim i. e. the place where Ibrahim (‘a) was standing.
Thus it says:
“And appoint for yourselves a place of prayer on the standing-place of Ibrahim”. (Baqarah: 125)
If you place this verse before anyone they will not understand anything from it except that this place has achieved superiority and dignity due to the standing of Ibrahim (‘a) over this spot and perhaps his worshipping of Allah in that place. Due to the auspiciousness and dignity this spot possesses, the Holy Qur’an orders the Muslims to recite salat at that spot and seek ‘tabarruk’.
When the Qiyam (standing) of Ibrahim (‘a) in one place gives holiness and dignity to such a place then, does not the burial of the bodies of martyrs and virtuous people become the source of dignity and excellence and does not prayers in such a place possess a greater value and dua's get better answered?
Is it true that this verse has been revealed only in the case of Ibrahim and we cannot derive a general judgement from it!?
Dawaniqi entered into a debate with Imam Malik (the founder of Maleki School of thought) in the mosque of the Holy Prophet (s) and said: “Should we stand facing the qibla at the time of du'a or should we face the grave of the Holy Prophet (s)?” Malik replied: “Why should you turn away from the Holy Prophet (s) while he is your channel and your father, i.e. Adam's ('a) channel?! Instead turn towards the grave of the Holy Prophet (s) and take him as your intercessor and request him to intercede on your behalf. [3]
This conversation and discussion shows that du'a near the grave of the Holy Prophet (s) was having no problem and difficulty and the question of Mansur to the leader of Medina was about the preference of one (act) over the other and Imam Malik replied that paying attention to the grave is like paying attention to the qibla.
3. Reference to the incident of mi'raj will make this fact more evident since it has come in the traditions of mi'raj that the Holy Prophet (s) recited salat in places like Taiyyaba, Mount Sinai and Bethlehem.
Jibra'eel came to him and said: ‘O Prophet! do you know the place where you recited salat? You have performed your prayer at the birth place of 'Isa’ (Jesus). [4]
From this tradition we come to know that performing salat in places that have been in contact with the body of a Prophet have great significance and tabarruk to this particular place was because of Hazrat Isa's birth in that place and nothing else.
4. ‘Hajar’ and ‘Ismail’, due to their patience in the path of Allah and their forbearance for being away from home, reached to such position that the places where they used to walk became the places of worship (i.e. the places between Safa and Marwa) [5]
The following is the saying of the student of Ibn Taymiyya.
“If really the places of strides of these two persons who, because of their patience and forbearance in the path of Allah became so much Holy that the Muslims have been ordered to worship God in these places, then why the grave of the Holy Prophet (s) who has exhibited the greatest of patience and steadfastness on the path of rectifying the society cannot be considered as Holy and sacred and why salat and du'a cannot be recited near such a place?
5. If truly performing salat near the grave is unlawful, then how Umm al-Mu'minin (Ayesha) during her remaining life time performed salat and worshipped in her chamber where the Holy Prophet (s) was buried.
The meaning of the Holy Prophet's tradition: (“God has cursed the Jews and the Christians for considering the graves of their Prophets as mosques” [6] ) which the Islamic traditionists narrate and which the Wahhabis utilise for proving the prohibition of salat near the graves of awliya is because they were prostrating over the grave of their Prophets or that they were taking their graves as qibla both of which were unlawful. If the meaning of the tradition is what they say then why Ayesha, narrator of the tradition, performed salat in her chamber for approximately fifty years.
6. If the burial place of the Holy Prophet (s) is not having any special significance, then why the two Shaykhs insisted that they should be buried in that place?
Why al-Hasan ibn 'Ali (‘a) mentioned in his will that his Holy body should be buried near his great grandfather and if not possible due to his enemies, he should be buried in the cemetry of Baqi!?
And what relation this tradition has with the actions of the Muslims who perform salat for the sake of God, facing the qibla near the grave of the Holy Prophet (s) and their motive is only to derive virtue from that place!
The daughter of the Holy Prophet (s) whose happiness as per the decree of traditions of Sihah is the happiness of her God and Messenger and her anger is the anger of her God and Messenger used to visit every Friday the grave of her Uncle Hamza and perform salat and mourn in that place. Here is the text of history:
[7] These reasons jointly show us the path of the Muslims who were always reciting salat and supplications in places where the beloved ones of Allah and the self-sacrificers on the path of truth had been buried and gives the message that salat and supplication in such places enjoy more honour and superiority and the motive is only to seek tabarruk from that sacred place.
* * *
Let us suppose that there is no proof from Qur’an and traditions that such a place possesses distinction and performing salat and du'a in such a place is honourable. But why prayer in such a place should be considered as prohibited? Why such a place should not be included in the general principles of Islam which considers all the places on earth to be the places of worshipping God [8] so that the Muslims are able to peform prayer near the graves of the beloved ones of Allah!?
Previously, we had mentioned to you about the motive of the traditions which says that the Jews and Christians have taken the graves of their Prophets as mosques and never such a tradition includes those who perform salat and du'a facing the qibla for the sake of God.
The matter of lighting candles and so on over the graves of the beloved ones of God which the Wahhabis strictly prohibit is not an important matter since their references is the same tradition of Sunan al-Nasa'i who narrates from Ibn Abbas that the Holy Prophet (s) has cursed the women visiting the graves and those who turn the graves into mosques and light the candles.[9] This tradition is applicable in the event that lighting candles etc. is having no benefits other than wastage of money or imitating some countries of the world.
However if the aim of lighting candle etc. is to recite Qur’an and du'a or perform salat and other legal things, then certainly it will not create any problem. Instead lighting candles etc in such places and that too for such holy purposes will be the proof to:
“…….And help oneanother in goodness and piety,….” (Maida: 2)
Under these circumstances why should it be considered haram and forbidden?
Incidentally a group of commentators of traditions have specified the same fact,
Al-Sindi mentions in the margins of Sunan al-Nasa'i,
“Prohibition for lighting of candles was only because such an action leads to wastage of wealth”. [10]
Notes:
[1] Ziyarat al-qubur, page 159-160.
[2] In interpreting the afore-said tradition, al-Zamakhshari in al-Kashshaf says:
About this verse Nayshaburi writes in his Tafsir as such:
[3] Wafa' al-wafa' fi akhbar dar al-Mustafa, volume 4, page 1376.
[4] al-Suyuti, al-Kasa'is al-kubra, vol. 1, page 154.
[5] Ibn al-Qayyim al-Jawziyya, Jala' al-'afham fi salat wa al-salam 'ala khayr al-'anam, page 228.
[6] Sunan al-Nasa'i, vol. 4 page 96 (Beirut edition)
[7] Sunan al-Bayhaqi, vol. 4 page 78; al-Hakim al-Naysaburi, al-Mustadrak, vo1. 1, page 377.
Ibn Hanbal, al-Musnad, vol. 2 page 222.
[9]
(Sunan al-Nasa'i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition)
Sharh al-jami' al-saghir, vol. 2 page 198.
[10] Sunan al-Nasa’i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition). Also refer to Sharh al-jami' al-saghir, vol. 2 page 198.
Tawassul (Recourse) to the Awliya Allah
Tawassul to the beloved ones of Allah is a matter which is in vogue amongst the Muslims of the world and from the day the Islamic Shariat was conveyed through the Holy Prophet (s) its legality was also declared by the way of Islamic traditions.
It was only in the 8th century A.H. that tawassul was rejected by Ibn Taymiyya and two centuries later Muhammad ibn ’Abd al-Wahhab intensified this objection. Tawassul was introduced to be unlawful and heresy and occasionally was labelled as worshipping the awliya 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 ('ibada) and we shall remind you that tawassul 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 tawassul to the awliya Allah is done in two ways:
1. Tawassul to themselves. For example we say:
“O Lord I take recourse to your Messenger Muhammad (s) in order that you fulfil my wish.”
2. Tawassul to their position and reverence before Allah and their rights.
Like we say
“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 viewpoint of the Wahhabis, 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 Wahhabis and recommend tawassul of both these type.
At first, we shall mention the Islamic traditions one by one and then state the practice of the Muslims. By paying attention to both these reasonings, the matter of heresy and unlawfulness will automatically cease to exist.
But, whether tawassul 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 insightful part of our discussion.
Traditions
There are many traditions mentioned in the traditional and historical books which bear testimony to the correctness and verity of the matter of tawassul to the divine leaders themselves and their position. Here, we mention a part of those traditions:
First Tradition - Tradition of ‘Uthman ibn Hunayf
A blind person aproached the Holy Prophet (s) and said: “Request Allah to cure me.” The Holy Prophet (s) 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 (s) to pray for him. The Holy Prophet (s) ordered him to take proper Wuzu and then recite two Raka't (units) of salat and this ‘Dua’: O’ Lord! I request from Thee; I pay attention to Thee through (the channel) of your prophet Muhammad, Your blessed prophet.
O Muhammad, 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
The authenticity and verity of the reference needs no word from us. Even the leader of the Wahhabis i.e. Ibn Taymiyya has declared its reference to be correct and has said that by Abu Ja'far whose name has come in the sanad of the tradition is meant Abu Ja'far al-Khutami and he is a reliable man. [1]
Al-Rifa'i, a contemporary Wahhabi writer who strives to cast down the credibility of the traditions on tawassul, says with regard to this tradition as such:
“Undoubtedly this tradition is correct and well-known."[2]
In the book of al-Tawassul, Rafa'ee says: “This tradition has been mentioned by al-Nasa'i, al-Bayhaqi, al-Tabarani, al-Tirmidhi and al-Hakim in his al-Mustadrak and two recent writers have inserted the sentence instead of [3]
Zayni Dahlan writes in Khulasat al-kalam that: “This tradition has been narrated - with reliable chains of narration - by al-Bukhari, Ibn Maja, al-Hakim in his al-Mustadrak and Jalal al-Din al-Suyuti in his al-Jami'”.
The writer narrates this tradition from the following references:
1. Sunan Ibn Maja, vol 1 page 441 from the publications of Dar Ihya al-kutub al-'arabiyya, (ed. by Muhammad Fu'ad 'Abd al-Baqi), tradition no. 1385.
Ibn Maja narrates from Abu Ishaq
‘This tradition is correct’
Thereafter he adds:
"al-Tirmidhi has narrated this tradition in the book of Abwaab-ul-Adeeya and said
‘This tradition is truly correct and Gharib’
2. Musnad Ahmad ibn Hanbal vol. 4 page 138. He has narrated this tradition in three ways from the Musnad of ‘Uthman ibn Hunayf printed from al-Maktab al-Islami, Mu'assassa Dar Sadir, Beirut.
3. al-Mustadrak of al-Hakim vol. 1 page 313 printed from Hyderabad. After narrating the tradition he says:
“This tradition is correct according to the criteria set by the shaykhayn and they have not narrated it”.
4. Al-Jami' al-Saghir written by al-Suyuti narrated from al-Tirmidhi and Mustadrak al-Hakim page 59.
5. Talkhis al-Mustadrak written by al-Dhahabi (died in 748) which is printed below al-Mustadrak.
6. Al-Taj al-Jami' vol. 1 page 286. This book is the collection of the traditions of the five books of Sihah except Ibn Maja.
Therefore it is needless to speak and discuss about the reference of this tradition.
You hand over this tradition to somone who is acquainted with Arabic language and a person whose mind is completely free from the controversies of the Wahhabis in the matter of tawassul and ask him what the Holy Prophet (s) has commanded him in the du'a 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 (s) has taught him to consider the blessed Prophet as a channel and to seek tawassul from him and ask God to fulfil his wish. This matter can easily be understood from the following sentences:
O lord, I ask Thee and turn towards Thee through the channel of your Prophet.
The word is pertaining to the previous two words nd
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 du'a of Nabi is deficieint of any reason.
Anyone who predetermines the word of du'a has no reason other than pre-judgement since, the one who commends such a word and does not think Tawassul 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 tawassul to the ‘Dua’ of the Prophet (s) and not the Prophet himself and tawassul to the ‘Dua’ of someone is proper
In order to clarify that asking God for the Sake of the Prophet and paying attention to Him through His channel is the right purpose, the word of is mentioned along with the sentence which clarifies the fact much better and makes the meaning more apparent.
(C) The sentence shows that he (i.e. the blind man) is referring to Prophet Muhammad himself and not his du'a.
(D) The sentence means O 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 (s) and his great position and there is no talk of the du'a of the Holy Prophet.
With this explanation all the five objections which the Wahhabi writer al-Rifa'i has mentioned in the book al-Tawassul ila haqiqat al-tawassul is done away with and we have brought the details of the objections and their reply in our book, al-Tawassul. Interested readers can refer to them on pages 147 to 153.
Second Tradition: Tawassul to The (Right) Of Questioner
'Atiyya al-'Awfi narrates from Abu Sa'id al-Khudri that the Holy Prophet (s) said: “Anyone who leaves his house for salat and recites in this state the following du'a, he will meet the mercy of Allah and one thousand angels will seek forgiveness for him.” [4]
‘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: Tawassul to the Right of Holy Prophet (s)
After disobedience of Allah, Adam (‘a) in the light of the words which were manifested from God, repented as Qur’an says:
Then adam received (some) words from his lord, so He turned to him mercifully; surely He is oft-returning (to mercy), the Merciful. (Baqarah: 37)
Regarding the interpretation of (words) which has come down in this verse, 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.
Al-Tabarani in Al-Mu'jam al-saghir, al-Hakim Naysaburi in al-Mustadrak, Abu Nu'aym al-Isfahani and al-Bayhaqi in the book of Dala'il al-nubuwwa, Ibn 'Asakir al-Shami in his al-Ta'rikh, al-Suyuti in al-Durr al-Manthur and al-Alusi in Ruh al-Ma'ani [6] have narrated from ‘Umar ibn al-Khattab that the Holy Prophet (s) has said:
When Adam committed the sin he raised his head towards the sky and said (O God) I ask Thee by the right of Muhammad that You forgive me. God revealed to him: “Who is Muhammad?”
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 Muhammad is the Messenger of Allah. I said to myself that Muhammad must be His greatest creature that Allah has kept His name besides his own name. At this moment, it was revealed to him that Muhammad 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 Qur’an the word of (words) is applied to personalites contrary to what is common amongst us. For example:
“That Allah gives you the good news of Yahya verifying a Word from Allah,” (Aal-Imran:39)
“O Maryam, surely Allah gives you good news with a Word from him (of one) whose name is the Messiah, Isa son of Maryam.” (Aal-Imran:45
“The Messiah, Isa son of Maryam is only an Apostle of Allah and His Word,” (Nisa: 171)
Say: If the sea were ink for the words of my Lord.(Kahf: 109) ..
"With seven more seas to increase it, the words of Allah would not come to an end.” (Luqman: 27)
Considering that the word of has come in the verse under our discussion, we can say that by is meant the same noble personalities to whom tawassul is sought and in the aforesaid tradition, only the name of Muhammad is mentioned from amongst the names of those personalities. Therefore, in Shia traditions, this reality is narrated in two ways. Sometimes is interpreted as a name of these holy personalities and sometimes it refers to their sparkling light. Here is both the interpretations:
Adam saw the names which were written in ‘arsh (throne) and did tawassul to them. It was told to him that these names were the most honourable creatures of Allah and they were Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn. Adam repented by doing tawassul to them.
Another Shia tradition mentions that Adam saw the sparkling light of these five personalities. For knowing this tradition, please refer to Tafsir al-burhan. [9]
2. By referring to the historical and traditional books it becomes clear that tawassul of Adam ('a) to the Holy Prophet (s) was one famous and well-known matter. As, Imam Malik told Mansur al-Dawanaqi in the shrine of the Holy Prophet (s) as such:
“He (Holy Prophet) is your clannel and your father, Adam's channel.”
The Islamic poets have put this reality into a form of verse
On account of him, Allah accepted the ‘Dua’ of Adam and saved Noah inside the ship. They are such people through whom Adam's sin was pardoned and they are those who are the channels to Allah and the sparkling stars. [11]
Fourth Tradition: Tawassul of Prophet (s) by the Right of Prophet (s) and by the Rights of Previous Prophets
When Fatima, daughter of Asad passed away and the Holy Prophet (s) 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 Usama, Abu Ayyub, ‘Umar ibn al-Khattab and a black slave to prepare one grave. When the grave was ready the Holy Prophet (s) 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 Fatima daughter of Asad and make her abode vast by the right of your Prophet and the Prophets who came before me.’
The writer of Khulasat al-kalam says:
“This tradition is narrated by al-Tabarani (in his al-Mu'jam), Ibn Hibban and al-Hakim and they have confirmed its authenticity”. [12]
Sayyid Ahmad ibn Zayni Dihlan writes in the book al-Durar al-saniyya fi al-radd 'ala al-wahhabiyya as such:
The famous traditionist Ibn Abi Shayba has narrated this tradition from Jabir. Ibn 'Abd al-Barr and Abu Nu'aym too have narrated this tradition from Ibn 'Abbas and Anas respectively. Jalal al-Din al-Suyuti has brought all these matters in al-Jami' al-kabir.[13]
The writer narrates this tradition in the afore-mentioned form from two books that some of them contains the supplication related to our discussion while others do not.
1. Hilyat al-'awliya (Abu Nu'aym al-Isfahani, vol. 3 page 121.
2. Wafa' al-wafa' (al-Samhudi} vol. 3 page 899.
Fifth Tradition: Tawassul to Prophet (s) Himself
Some of the Islamic traditionists have narrated that an Arab accompanied with some villagers approached the Holy Prophet (s) and said:
“We have come to you while we are neither having a camel with us to groan nor a child to sleep”. Thereafter he recited these poems
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,
The Holy Prophet (s) said:
‘Yes, my objective was the same as you have recited.’ Then Ali (‘a) read a portion of his elegy and the Holy Prophet (s) 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. O Allah; praise from Your worthy slaves. By resorting to the Holy Prophet (s), 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. 'Umdat al-qari fi sharh Sahih al-Bukhari, vol. 7 page 31 written by Badr al-Din Mahmud bin Ahmad al-'Ayni (died in the year 855) printed by Idara al-taba'a al-muniriyya.
b. Sharh Nahjul-Balagha by Ibn Abi al-Hadid, vol. 14 page 80.
c. al-Sira al-Halabiyya by 'Ali bin Burhan al-Din al-Halabi, vol. 3 page 263.
d. al-Hujja 'ala al-dhahib ila takfir Abi Talib, written by Shams al-Din Abi 'Ali Fakhar bin Ma'ad (died in the year 630), printed in Najaf, 'Alawi press, page 79.
e. Sira Zayni Dihlan in the margin of al-Sira al-Halabiyya, vol. 1 page 81.
Sixth Tradition: Tawassul to the Self of Prophet (s)
I bear witness that there is no God except Allah. You (O Prophet) are trustworthy upon every hidden thing from the senses. From amongst the Prophets you are the most nearest channel towards Allah. O the son of the honourable and noble! you command us whatever you receive. O, 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 tawassul which have come in the historical and traditional books of Ahl al-Sunnah.
However in the traditions of Shi’a leaders, the matter of tawassul to holy personalities is so clear and obvious that it can be wittnessed in most of their ‘Duas’ (supplications).
Should we learn Islamic teachings and instructions from Ibn Taymiyya and Muhammad ibn ’Abd al-Wahhab or acquire them from the Household of the Messengership and the progeny of the Holy Prophet (s) who by the order of Hadith al-Thaqalayn, are (The Lesser Weight) and witness to Qur’an. Amongst the numerous ‘Duas’ that have come in al-Sahifa al-'Alawiyya [17] or in du'a 'Arafa or in al-Sahifa al-Sajjadiyya, we shall content ourself with only one of them which is most suitable in connection with the previous tradition.
Seventh Tradition: The Leader of the martyrs says in du'a 'Arafa
“O Lord at such a moment that You have made it obligatory and honourable upon me, I turn towards You by Muhammad, Your Prophet, Your Messenger and Your best of those created by You.” [18]
Practise of the Muslims Regarding Tawassul
The practise of the Muslims during the time of the Holy Prophet (s) and also after him was that they were always seeking ‘tabarruk’ to the awliya Allah themselves as well as to their position and status. Now we shall mention some of them here:
(1). Ibn al-'Athir 'Izz al-Din 'Ali bin Muhammad bin Muhammad bin 'Abd al-Karim al-Jazari (died in 630 AH) writes in the book Usd al-ghaba fi ma'rifat al-sahaba as such:
In the year when famine reached its peak, ‘Umar requested for rain through the channel of Abbas. God satiated them through him and every place became green. Thereafter ‘Umar faced the people and said: “I swear by Allah that al-'Abbas is our channel towards Allah and he is having a high station before Allah."
Hassan 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 al-'Abbas satiated the people. Al-'Abbas who is the Uncle of the Prophet (s) and alike the father of the Prophet (s) 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 al-'Abbas and they said: Bravo O Saqi (cupbearer) of the two holy sanctuaries. [19
Observation of the period of history, an example of which has also benn mentioned in Sahih al-Bukhari, shows that one of the means of tawassul was through the honourable personalities who were embodiment of nearness (to God) and meritorious and possessed virtues that make them suitable for tawassul. What an elegant manner to express this is to say:
‘This is by God a means for seeking nearness to God and at His House’
(2). Al-Qastallani (died in the year 923 AH), who was a contemporary to Jalal al-Din al-Suyuti, writes in his book al-Mawahib al-ladunniyya bil-manha al-muhammadiyyah fil seerat al-nabawiyyah that has been printed in Egypt that:
“When ‘Umar requested for rain through Abbas he said: 'O people! The Holy Prophet (s) used to look at Abbas from a father's angle. You follow him and take him as your channel towards Allah.'" This action nullifies the notion and thought of those who have completely prohibited tawassul or have prohibited it for personalities other than Holy Prophet (s). [20]
(3). When Mansur asked the grand Mufti of Medina, Malik bin Anas, whether he should face the qibla and recite du'a or face the Holy Prophet (s), the latter replied:
“Why do you turn your face away from him? He is your means and your father, Adam's channel on the Day of Judgement. You resort to him and take him as your intercessor as Almighty Allah accepts his intercession. Allah declares (in Quran) that if those who do injustice upon themselves..." [21]
(4). Ibn Hajar al-Haythami in the book of al-Sawa'iq al-muhriqa (which al-Qadi Nurullah al-Shustari refuted under the title of al-Sawarim al-muhriqa) has narrated the following two couplets:
“The Household of the Holy Prophet (s) 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." [22]
By taking into consideration these testimonies and words, one can claim that the Holy Prophet (s) and the outstanding personalities are one kind of channel which Qur’an has ordered for that as:
“O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him.” (Maida: 35)
And (Channel) is not confined to observance of the wajib (obligatory) and haram (prohibited) acts. Instead, even the mustahab (recommended) acts such as tawassul to Prophets is a (channel) too. Can we find fault with so many scholars in understanding the meaning of while they are the authorites in (passing) judgement and the protectors of traditions and are reckoned to be the Islamic scholars! Those who do not give importance to these kinds of specifications and testimonies and think of their justification and interpretation are those who because of their prejudice do not intend to reap the benefits of these testimonies and evidences. For presenting an example of their prejudice and dicrimination, we bring here a matter which al-Bukhari has narrated about this historical event and hence see with the vision of reality, how the curtain of prejudice has brought about deviation and chaos in this matter. We have replied to them in the book of al-Tawassul page 135 to 140.
(5) al-Bukhari narrates in his al-Sahih as such:
During the period of famine, ‘Umar bin al-Khattab would take resort to al-'Abbas bin 'Abd al-Muttalib and say: ‘O God ! previously we were taking resort to Your Prophet and You were sending Your mercy on us; Now we take resort to Your Prophet's uncle send Your mercy on us.' At this moment it started to rain and everything got satiated. [23]
There is nothing to be said about the authenticity and consensus regarding this tradition. Even al-Rifa'i who, under various pretexts, rejects the reliable traditions on tawassul has admitted the authenticity of this tradition and says:
“Certainly this tradition is correct….If the purpose of the tradition is a proof upon the correctness of tawassul to people then we are the first people to take the step to accept that purpose and act upon it.” [24]
By paying attention to the sentences of the Caliph himself which he narrates to al-'Abbas about tawassul and especially when he swears by Allah
This is by God a means for seeking nearness to God and at His House [25]
It becomes clear that the reality of tawassul in this case is tawassul to the self or to the position and status of al-'Abbas before God.
In this regard, Muhammad bin Nu'man al-Maliki (died in the year 683 AH) narrates in his book Misbah al-zalam fi al-mustaghithin bi khayr al-'anam the manner of tawassul of ‘Umar to al-'Abbas as such:
"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. 'Abbas ibn 'Utba ibn Abi Lahab recited a poem in this regard and said: 'By the blessings of my Uncle, the land of Hijaz and its inhabitants got satiated. And at sunset, ‘Umar did tawassul to his (Al-Abbas’s) virtouness.'" [26]
In the same way, Hassan bin Thabit too recited a poem regarding this matter:
“The cloud satiated (everything) due to the sparkling face of Abbas”.
Ibn Hajar al-'Asqalani says in the book of Fath al-bari fi sharh Sahih al-Bukhari:
Al-Abbas in his du'a said:
“The people resorted to me because of the bond of relationship which I have with Thy Prophet”. [27]
As the respected readers have observed, there is no place of doubt that the aim was tawassul to the position and status of Abbas and we are aware that from ancient times there is a saying that:
“Anytime, a judgement is derived from a topic, its content will be a testimony against the topic (and) a testimony upon the proof of judgement.”
That is to say, if the Holy Qur’an says:
…Securing the necessities of life for the women is a matter concerning those whose wives bear children for them… (Baqarah: 233)
It is a judgement due to expression of the reason of judgement and since women bring children for the men, their expenses in daily life should naturally be met by the men.
If we say: A learned man and a scholar should be respected, it is because of his knowledge and wisdom.
Therefore if ‘Umar says he wishes to indicate the reason for doing tawassul to al-'Abbas. In other words, from among so many people, why should we do tawassul to him? As al-'Abbas himself said:
‘Because of my status in relation to your Prophet.’ Taking into consideration these reasonings, we can decisively say that the Muslims in the beginning of Islam were doing ‘tawassul’ to the righteous and virtuous personalities.
(6) Poem of Safiyya in grief of the Holy Prophet (s):
Safiyya, daughter of Abd al-Muttalib and aunt of the Holy Prophet (s) recited a poem in grief of the Holy Prophet (s). Two of its lines are:
“O Prophet of God 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.” [28]
This part of the poem which was presented in the presence of the companinons of the Holy Prophet (s) and which has been narrated by the historians informs us of the following points:
Firstly, conversation with the spirits or so to speak, the address to the Holy Prophet (s) after his demise was an action which was permitted and was a common practice. As she said: which is against the views of the Wahhabis, this kind of conversation is neither polytheism nor useless.
Secondly, by the decree of the sentence the Holy Prophet (s) 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 ‘Tawassul’ towards the Holy Prophet (s). Refering to these books will clarify for the Islamic scholars the position of this matter and will manifest the fact that the matter of Tawassul, contrary to the views of the Wahhabis, was a practice in vogue amongst the Muslims.
(1) Ibn al-Jawzi (died in 597) has written a book by the name of al-Wafa bi 'ahwal al-Mustafa', and has earmarked one chapter for tawassul to the Holy Prophet (s) and another chapter for ‘seeking shifa from his grave’.
(2) Shamsuddin Muhammad bin Nu'man al-Maliki (died in the year 673 AH) has written a book by the name of Misbah al-zalaam fi al-mustaghithin bi khayr al-'anam and Sayyid Nur al-Din al-Samhudi has narrated a lot from him in his book Wafa' al-wafa' in the chapter of ‘Tawassul to the Holy Prophet (s)’.
(3) Ibn Dawud al-Maliki al-Shadhili has brought in his book al-Bayan wa al-'ikhtisar the tawassul of scholars and pious people to the Holy Prophet (s) in difficulties and hardships.
(4) Taqi al-Din al-Subki (died in the year 756 AH) has analyzed this matter in his book Shifa al-siqam pages 120 to 133.
(5) Sayyid Nur al-Din al-Samhudi (died in the year 911 AH) has discussed this matter and brought testimonies to it in his book Wafa al-wafa' , vol. 2, pages 413 to 419.
(6) Abu al-'Abbas al-Qastallani (died in the year 932 AH) in his book al-Mawahib al-ladunniyya.
(7) Abu 'Abdulla al-Zurqani al-Maliki (died in the year 1122 AH) in his book Sharh al-Mawahib al-ladunniyya vol. 8 page 317.
(8) al-Khalidi al-Baghdadi (died in the year 1299 AH) author of Sulh al-'Ikhwan. Apart from this, he has written a risala (treatise) in reply to Sayyid Mahmud al-'Alusi Baghdadi about tawassul to the Holy Prophet (s) and has been printed in the year 1306 AH.
(9) al-'Adawi al-Hamzawi (died in the year 1303 AH) has discussed about tawassul in the book of Kanz al-matalib, page 198.
(10) al-'Azami al-Shafi'i al-Quda'i', author of Furqan al-Qur'an. This book has been printed along with the book al-'Asma wa al-sifat of al-Bayhaqi in 140 pages.
By referring to these books some of which have presented the facts and most prominent amongst them being Sulh al-'Ikhwan and Furqan al-Qur'an, one can know what was the practise of the Muslims in every period concerning tawassul to the Holy Prophet (s) and will reveal the exaggerations of Ibn Taymiyya and followers of his deviated ideology of Wahabism.
In the end, we shall once more remind you of what Qur’an says: 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". (Mai'da: 35)
This verse in general orders to seek tawassul but what exactly is tawassul is not mentioned in this very verse.
There is no doubt that performing the religious duties is a channel (for tawassul) but it is not confined to this meaning only. Instead by paying attention to the short history of tawassul to the awliya Allah, it will become clear that this action itself is one of the channels. Moreover, this matter will fully become clear by referring to the conversation of Imam Malik with Mansur and also the incident of the second Caliph requesting for rain by doing tawassul to al-'Abbas, the uncle of the Prophet (s).
Notes:
[1] In al-Musnad of Ahmad, Abu Ja'far has come with the word of Khutami although in Sunan of Ibn Maja Abu Ja'far has come independently.
[2] al-Tawassul ila haqiqat al-tawassul, page 158.
[3] Same reference.
4] Sunan of Ibn Maja al-Qazwini which is one of the six Sihah. vol. 1 page 261-262 chapter of ‘Mosques’ Egyptian edition, and refer to al-Musnad Imam Ahmad ibn Hanbal vol. 3 hadith no. 21.
[5] The command which has come in the verse of (Sura al-Baqarah:35) 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 a command 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 Qur’an many verses testify that the divine prohibtion 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 verses 118 and 119 of Sura Taha and the book of ‘Correct Tafsir of difficult verses of Qur’an’ the tenth matter from pages 73 to 82.
[6] Mustadrak al-Hakim, vol. 2 page 615; Ruh al-Ma'ani vol. 1 page 217; al-Durr al-Manthur, vol. 1 page 59 narrated from al-Tabarani, Abu Nu'aym al-Isfahani and al-Bayhaqi.
[7] The text of the hadith is taken from al-Durr al-Manthur and differs slightly from the text of al-Hakim in his al-Mustadrak although both are same in their contents.
[8] Majma' al-bayan vol. 1 page 89; Tafsir al-burhan, vol.1. page 86-88; ahadith no .2, 5, 11, 12, 14 and 27.
[9] Tafsir al-burhan, vol. 1 page 87 ahadith no.13, 15 and 16.
[10] Sayyid Ahmad Zayni Dihlan writes in the both al-Durar al-saniyya, page 10 that al-Qadi 'Iyad has narrated this incident with correct reference. Imam al-Subki in his book Shifa al-Saqam, al-Samhudi in Wafa' al-wafa', and al-Qastallani in al-Mawahib al-ladunniyya. Ibn Hajar said in al-Jawhar al-munazzam that this incident has been narrated with correct references. Al-'Allama al-Zurqani writes in Sharh al-mawahib that Ibn Fahd has narrated this with a good (hasan) chain of narration and al-Qadi 'Iyad has narrated it with an authentic (sahih) chain of narration. The text of the conversation of al-Mansur with Imam Malik will be mentioned later in the text.
[11] Kashf al-'irtiyab, pages 307, 308.
[12] Kashf al-'irtiyab, page 312 narrated from Khulasat al-kalam.
[13] al-Durar al-saniyya, page 8.
[14] is derived from which means the noise of a camel.
[15] is derived from which means the noise of a child while sleeping.
[16] al-Durar al-saniyya, page 27 written by Zayni Dihlan and al-Tawassul ila haqiqat al-tawassul, page 300
[17] al-Sahifat al-'Alawiyya, ad'iya of Amir al-mu'minin which al-Shaykh 'Abdallah Samahiji has collected.
[18] Mafatih al-jinan, du'a 'Arafa.
[19] Usd al-ghaba, vol. 3 page 111. Egyptian edition.
[20] al-Mawahib al-ladunniyya, vol. 3 page 380 Egyptian edition and in Ibn Hajar Asqalani, Fath al-bari, vol. 2, page 413 (Lebanon print). It has also been reported in Sharh al-mawahib by al- Zurqani (1055 AH - 1122 AH).
[21] Wafa' al-wafa', vol. 2 page 1376.
[22] al-Sawa'iq al-muhriqa, page 178 (Cairo print).
[23] Sahih Bukhari, chapter of Salat al-'istisqa, vol. 2 page 32.
[24] Although, it was worthy to say because technically, tradition is that which must be narrated from the Holy Prophet (s) and our discussion too is about historical events and we reminded you previously of the traditions of tawassul.
[25] Usd al-ghaba, vol. 3. page 111.
[26] Wafa' al-wafa', vol. 3 page 375 narrated from Misbah al-zalam.
[27] Fath al-Bari, vol. 2 page 413 (print of Dar al-Ma'rifa Lebanon).
[28] Dhakha'ir al-'uqba fi manaqib dhawi'l qurba, page 252 written by al-Hafiz Muhibb al-Din al-Tabari, born in 615 AH and died in 694 AH, (print of Maktab al-Quds, Cairo); and Majma' al-zawa'id, vol. 9 page 36, (2nd edition) written by al-Hafiz Nur al-Din al-Haytami.
Let it not remain unsaid that the sentence of in the first line has appeared as in the aforesaid book.
Is it an Innovation to Commemorate the Birth and Death Anniversaries of Awliya Allah?
The Wahhabis consider the honouring of birth and death anniversaries of awliya and divine personalities to be forbidden and an innovation. They are the staunch enemies of the awliya Allah and religious leadrs and consider the gatherings on their birth and death anniversaries to be (haram) prohibited.
Muhammad Hamid al-Faqi, the leader of group ‘Ansar al-Sunnat al-Muhammadiyya’ in his footnotes to his book al-Fath al-Majid writes:
“Remembering and celebrating on the days of birth and death of awliya amounts to one kind of worshipping them and respecting before them”. [1]
The root of all their mistakes is that because they have not determined any limit and margin for polytheism (shirk), tawhid and specially the meaning of 'ibada, they think that every kind of respect and honour is worship. As you must have noticed, he has brought the word of 'ibada and homage close to each other and imagines that both give the same meaning.
In the one of next chapters, we shall explain the meaning of 'ibada and clearly prove that every honour and respect to the virtuous servants of God with the intention that they are the ‘servants’ of Allah, does not result in their worship at all. Therefore, we shall examine this discussion from another angle (not polytheism in 'ibada).
Undoubtedly, Qur’an has repeatedly praised the Prophets and awliya with eloquent and rhetorical words.
About Zakaria, Yahya and others the Qur’an says:
“Surely they used to hasten, one with another, in deeds of goodness and to call upon Us, hoping and fearing, and they were humble before Us.” (al-'Anbiya: 90) .
Now, if in a gathering which is held under their name, someone portrays them in a similar manner which has come down in the contents of this verse and by this way honours them, has he done anything other than obeying the Holy Qur’an?
About the household of the Prophet, Allah (swt) says:
"And they give food out of love for Him to the poor and the orphan and the captive." (Dahr: 8)
Now if the followers of Ali come together on the birthday of Amir al-mu'minin and say that Ali is one who used to give his own food to the poor, orphan and the captive, have they by this act worshipped him!?
If on the birthday of the Holy Prophet (s) we translate the verse which praises the Prophet into a non-Arabic language or write a poem on a tablet and recite it in a gathering, have we committed a forbidden action!?
They are having enmity with the matter of honouring the Holy Prophet (s) and awilya Allah that they wish to stop this under the pretext of fight against innovation.
At this stage a question is brought up to which the loud-speakers amongst the Wahhabis lay great emphasis and it is this: ‘Since these assemblies and gatherings are held under the name of religion and are labelled as Islamic, they should be approved specifically and generally by the Islamic rules. Otherwise it would be innovation (bid’at) and forbidden (haram).
The reply to this question is quite clear because the verses of Qur’an that draw our attention to the necessisty of honouring the Prophet is sufficient in this case and these kinds of gatherings are not held for any reason other than respecting the awliya Allah. That thing is considered to be ‘innovation’ which is not approved specifically or generally by Qur’an or the Sunnah of the Holy Prophet.
The purpose of these honourings which is common amongst all the nations of the world is nothing but paying respect and homage and this practise is common among all the Muslims of the world except for these handful of dry wahhabi ‘Najdis’. If it was innovation and something new and not confirming with the general Islamic principles, it was impossible that the Islamic scholars would celebrate the birthday of the Holy Prophet (s) and make splendid such gatherings by reading scholarly monographs and reciting sweet and elegant poems.
Here are some logical reasonings from Qur’an permitting such respect and honourings:
First Proof
The Holy Qur’an praises that group of people who honour the Holy Prophet (s):
“So (as for) those who believe in him and honour him and help him, and follow the light which has been sent down with him, these it is that are the successful.” (A'raf: 157)
The words which have appeared in this verse comprises of:
Is it possible for one to think that the words , and are confined to the period of the Holy Prophet? Certainly not! If such a probability cannot be given about these three words, the word of which gives the meaning of honour and respect [2] cannot be assigned to the period of the Holy Prophet (s) and thus this sublime leader should be respected and honoured at all times.
Is it not that arranging memorial gathering on the day of bi'that and birth of the Holy Prophet (s) and delivering speeches and poems on such occasions clear evidence to ?
Surprisingly, the Wahhabis pay homage and respect their own tribal leaders and rulers and honour even one ordinary person such that observing one hundredth of that with regard to the Holy Prophet (s), his pulpit and alter is considered to be innovation and anti-Islamic by them. As a result they introduce Islam to the world as one dry religion lacking any sentiments and affections and think that the shari'a which is in fact simple and easy, matching with the human nature and feeling and generous enough to attract the people is a dry "shari'a" which does not consider the respect of divine leaders to be of any significance and does not possess the ability to attract the people of the world.
Second Proof
What do the Wahhabis who oppose any kind of mourning ceremonies for the martyrs in the way of Allah have to say about the story of Ya'qub ('a)? If today, this great Prophet was living amongst these Najdis and the followers of Muhammad bin ’Abd al-Wahhab how would have they judged him?
Day and night he was weeping for his separation from Yusuf and all the time he was asking the people about the whereabouts of his beloved son. He was so much sorrowful by the separation of his son that he lost his eye-sight. [3]
Sickness and loss of eye-sight did not deter Ya’kub (‘a) from forgetting his son Yusuf (‘a). Instead, as the promise of re-union was drawing closer the flames of love towards his son increased manifold and he could smell Yusuf miles away. [4]
And instead of the star (Yusuf) pursuing the sun (Ya'qub ('a)) it was vice -versa.
Why expression of such affection during the life of the loved one (i.e. Yusuf) is correct and confirms to Tawhid but after his death when the heart becomes more prone to pain and suffering it amounts to polytheism and becomes forbidden?
Now if the Ya'qubs of our time gather together every year on the death anniversary of their Yusufs and speak about the value of his moral qualities due to which they start crying, will such an act amount to worshipping of their sons!? [5]
Third Proof
Undoubtedly, (love towards kinship) is one of the Islamic obligations which Qur’an explicitly commends us towards it. Now, after fourteen centuries if someone wishes to act upon the religious obligations then what should we do? Is it not that he should rejoice on their joyous days and become sorrowful on the days of their grief and sorrow?
Now, for expressing one's own pleasure, if someone holds a gathering wherein he reveals their historical life and sacrifices and describes their innocence and their deprivation from their rightful claims then, has he done anything other than expressing his affection and manifesting mawadda dhawi'l qurba? ( )
If, for showing more affection, such a person visits their progeny and comes near their graves and holds such gatherings near their graves then, has he in the eyes of the wise and intelligent people, done anything other than manifesting his love and affection!?
Except that the Wahhabis may say: Such love and affection should be kept secret and confined to the heart and no one has the right to manifest and express them (openly).
During the time of the Holy Prophet (s) and the period after him which was the period of change of thoughts and beliefs, different tribes and nations with different cultures and customs were turning towards Islam and by reciting the shahadatayn (creed) their Islam was accepted. The position of Prophet and the leaders was never to investigate, censor (by establishing the ‘section for scrutinizing of beliefs’) than dissolve the entire rites and customs of the nations and tribes and bring them out in another form different from the previous ones.
Respect of leaders, establishing memorial ceremonies, attending the graves and expressing love for their signs and traces was and is the custom of all nations and tribes. At present too, the people of East and West stand for hours in que waiting to pay visit to the mummified bodies and graves of ancient leaders in order to express their love and shed tears in their grief. They consider this to be one way for expressing respect and honour.
It was never seen that the Holy Prophet (s) would accept the Islam of people only after investigating their beliefs and examining their practises and customs in practical life. Instead, expressing the ‘Shahadatain’ was enough for him. If these practices and customs were forbidden and or amounted to worshiping the ancestors, then it was necessary to accept the Islam of nations and tribes (only) after taking allegiance and promise from them about their exoneration (of such practices) while such was never the case.
Fourth Proof:
We see Isa (‘a) asks for table (with food) from the Almighty Allah and introduces the day of its descension as the day of celebration and says:
“O Allah, our lord! send down to us food from heaven which should be to us an ever-recurring happiness, to the first of us and the last of us, and a sign from Thee, and grant us means of subsistence, and Thou art the best of the Providers.” (Maida: 114)
Is the value of the Holy Prophet's existence lesser than one heavenly table which Isa (‘a) declares the day of its descension to be the day of ‘Eid’. If such a day is declared to be the day of ‘Eid’ because of the table being a divine sign, then is not the Holy Prophet (s) the greatest divine sign!?
Woe to those who are ready to celebrate the day of descension of one heavenly table that feeds the stomachs but ignore and label as innovation, the celebration of the day of descension of Qur’an and the day of appointment (bi’that) of Prophet who blessed the minds of human beings with perfection of thought over the period of history !
Fifth Proof:
The Qur’an says:
“And exalted for you your esteem”? (Inshiraah: 4)
Is it that arranging gatherings for celebrating the days of birth of the Holy Prophet (s) having any purpose other than elevating his name and fame! Why in this case we should not follow the Qur’an? Is not Qur’an an example and the best model for us?
Notes:
[1] al-Fath al-Majid, page 154. At this time when these pages and papers are being composed, and in the entire Islamic countries celebrations are being held on the occasion of the birth of the Holy Prophet, the Mufti of the House of Sa’ud, Bin Baz has declared as forbidden and innovation any kind of respect for the birthday of the Holy Prophet (s). But the same person addressed King Faisal al-Sa’ud during his reign as ‘Amir al-mu'minin’ and this action was biting and shocking to the extent that the king too understood and excused for accepting this title.
[2] Refer to al-Raghib, Mufradat al-Raghib, under " ' dh r".
[3] Sura Yusuf: 84.
[4] Sura Yusuf verse: 94.
[5] Moreover, reliable traditions have come down from the Infallibles about holding of mourning ceremonies and in this connection, Allama al-'Amini has collected in one chapter of his book titled: all the traditions from Sunni books
Seeking Benediction and Cure from the Signs and Traces of Awliya
The Wahhabis reckon tabarruk (seeking benediction) towards the traces of awliya to be polytheism and label the one who kisses the altar and pulpit of the Holy Prophet (s) as polytheist even though in doing that he doesn’t believe in any kind of godliness in it. Rather, love and affection to the Holy Prophet (s) becomes the cause of kissing the signs and traces related to him. Here we ask, what have they to say about the shirt of Yusuf (a')?
Yusuf ('a) says: ‘Take my shirt and cast it over my father's face so that he regains his eye-sight." (Yusuf: 93)
Ya'qub ('a) too kept the shirt of Yusuf over his eyes and at that same moment realized that he could see. As he says:
“So when the bearer of good news came he cast it on his face, so forthwith he regained his sight.” (Yusuf: 96
If Ya'qub ('a) would have done such a thing in front of the Najdis and followers of Muhammad bin 'Abd al-Wahhab, how would have they behaved with him? Now would they explain the action of an immaculate Prophet who is free from sins and mistakes!?
Now if the Muslims keep the soil of the grave of the last of the Prophets or his shrine over their eyes and kiss out of respect, the grave and shrine of the divine leaders or seek tabarruk and say that God has exerted some effect in this soil and wishes to follow the Ya'qub ('a) of today in so and so affair then why should they be subjected to curse and be accused of heresy. [1]
Those who are aware of the life history of the Holy Prophet (s) know that the companions of the Holy Prophet (s) were always taking precedence to each other in doing tabarruk to the water of his wudhu (ablution). It is sufficient in this case, to briefly refer to Sahih Bukhari and Sahih Muslim which are thought to be the most authentic among the six Sihah. Here, we mention some of them:
(1) About the event of ‘Peace of Hudaybiyya’ Bukhari writes:
“Whenever the Holy Prophet (s) was taking ablution, his companions use to take precedence to each other in collecting the drops of water of his ablution.” [2]
(2) In the chapter of ‘Last of the Prophets’, Bukhari narrates from Sa'ib bin Yazid that: “My aunt took me to the Holy Prophet (s) and informed him about my illness. The Holy Prophet (s) made ablution and asked Allah for blessings for me and I drank from the water of his ablution.” [3]
(3) In the chapter of ‘The characteristics of the Prophet’, Bukhari narrates from Wahab bin 'Abdullah that: “People were rubbing the hands of the Holy Prophet (s) over their faces and I too took the hands of the Prophet and rubbed them over my face and his hands were more fragrant than musk.” [4]
(4) In the chapter of ‘The characteristics of the Prophet', Bukhari narrates:
The Holy Prophet (s) was in ‘Abtah’ standing besides the tents. Bilal came out from a tent and called the people foprayers. Again he went inside and brought out the remaining drops of water of ablution of the Holy Prophet (s). The people rushed towards it and sought tabarruk from it. [5]
5) Muslim narrates in his Sahih from Anas that: “When the Holy Prophet (s) was shaving his head his companions were besides him and each one of them held one string of his hair in their hands.[6]
These were some examples of affection of the companions and their tabarruk to the signs and traces of the Holy Prophet (s) and collecting these incidents neccessiates the writing of one seperate book.
By refering to the last chapter of Sahih Bukhari about jihad and also the chapter related to the armour, stick, sword, vessels, seal, ring, hair and shrould of the Holy Prophet (s) one can become aware of the evident examples of tabarruk.
These traditions expose and explain the baseless nature of the culture of the Wahhabism that prevents the people from seeking tabarruk to the holy shrine of Prophet (s) and have employed special groups of persons to beat physically and use foul language with those who seek tabarruk to the holy shrine of the Holy Prophet (s). They thus stop the Muslims from expressing such love and affection which had been in practice during the period of the Holy Prophet (s) in his very presence.
The matter of prevention of tabarruk to the traces of the Holy Prophet (s) and kissing of his shrine and pulpit is one of the greatest ideological expressions of the Wahhabism. The Wahhabi Government of Saudi Arabia under the garb of ‘amr bi al-ma'ruf (enjoining the good) and nahi 'an al-munkar (forbidding the evil) have stationed their agents around the holy shrine in order to prevent the pilgrims from performing such action and they too behave harshly and mercilessly with the pilgrims. Many times at such occasions innocent blood is shed and many persons’ honour and prestige got damaged. The root cause of their belief is that kissing and honouring the shrine amounts to worshipping the one in grave, as if ‘every respect is worship.’
Since these helpless people who are far from the reality of Islamic teachings are unable to interpret 'ibada (worship) in the logical sense, they have become puzzled and confused and take every type of respect to the dead to be an 'ibada. In the next chapter, we shall draw a precise limit and boundary for 'ibada, but what is important now is to know what was the practice of the Muslims in this matter:
(1) After the Holy prophet's burial, his daughter Fatima (‘a) stood near his grave and then taking some soil from the grave she put it over her face. She later cried and recited these two poems:
“What happens to the one who smells the soil of grave of Ahmad, who till he is alive, shall smell no more the expensive musks”.
“I was faced with such calamities that if it had befallen on the bright day it would have changed to night” [7]
(2) The great companion Bilal who left Medina for some reason and settled by order of the frontier guards, in the districts of Syira saw in his dream that the Holy Prophet (s) was saying:
“What kind of injustice is this, O Bilal? Has not the time come that you visit us!? He woke up from his sleep in sadness and sat on his horse and left for Medina. When he reached the grave of the Holy Prophet (s) he started to cry and rubbed his face over it. Later he saw al-Hasan and al-Husayn and kissed both of them. [8]
(3) Amir al-mu'minin 'Ali ('a) says: “Three days had lapsed from the burial of the Holy Prophet (s) when a bedouin Arab came and threw himself over the grave of the Holy Prophet (s). He sprinkled the soil of his grave over his head and started to converse with the Holy Prophet (s). He said: ‘O Prophet of Allah, you spoke and we listened. You received the truth from Allah and we too received it from you. From the things which Allah revealed to you is this
I have done injustice upon myself. So seek forgiveness for me from Allah. Suddenly he heard a voice saying: Your sins have been forgiven.
This incident has been narrated by most of the historians mainly al-Samhudi in Wafa' al-wafa', vol. 2 page 612 and Shaykh Dawud al-Khalidi (died in 1299 AH) in Sulh al-'Ikhwan and others.
(4) al-Hakim narrates in al-Mustadrak that: Marwan bin al-Hakam entered the mosque and saw a man putting his face over a grave. Marwan caught hold of his neck and said: “Are you aware of what you are doing?” The man lifted his head and it became apparent that he was Abu Ayyub al-Ansari. He said: ‘I have not come to visit a stone, but have come to visit the Holy Prophet (s). O Marwan, I have heard the Holy Prophet (s) saying: When the pious people bear the leadership do not cry for that. Do cry when unworthy men become the leaders (i.e. you and your Umayyad household).’ [9]
This period of history reveals the root of ‘creation of obstacle’ to prevent seeking tabarruk from the grave of the Holy Prophet (s) and shows that the companions of the Holy Prophet (s) were constantly seeking tabarruk from the holy grave of the Holy Prophet. It was people like Marwan bin al-Hakam who used to prevent people from this well-known deed.
The historical incidents in this case are so numerous that narrating all of them will lengthen our discussion. Interested readers can refer to the book Tabarruk al-sahaba and the valuable book al-Ghadir vol. 5 page 146-156.
In the end, we are bound to mention that all these historical narratives can never be false and baseless. Now, even if we assume that all of them are false and baseless yet they will serve our purpose. Because, if such an action was heresy, polytheism, unlawful or forbidden, then the fabricators would have never attributed them to religious personalities since the liars fabricate instances which are worthy of approval by the society so that the people believe and accept their made up stories. They never attribute anything which is heresy, polytheism, forbidden or unlawful to the pious people because in such a case they will be confronted with the resistance and non-acceptance of the people and their arrows will hit the stone and miss the target.
Notes:
[1] All the Muslims, right from the time of the Holy Prophet (s) till now, have been seeking tabarruk to the traces of the Holy Prophet (s) and Shaykh Muhammad Thahari Makki has proved this matter with decisive historical evidences in his treatise which was printed in 1385. This treatise is called and has been translated into Persian.
[2] Sahih al-Bukhari, vol.3 page 255.
[3] Sahih al-Bukhari, vol.4 page 227; and Sahih Muslim, Chapter of ‘Last of the Prophets’.
[4] Sahih al-Bukhari, vol.4 page 226
[5] Sahih al-Bukhari, vol.4 page 231.
[6] Sahih Muslim, vol. 4., Book of ‘Virtues of Companions’
[7] Many of the research writers have narrated this incident such as al-Shabrawi in al-Tuhaf page 9 and al-Samhudi in Wafa' al-wafa', vol. 2 page 444 and al-Khalidi in Sulh al-'Ikhwan, page 57 and others.
[8] This incident has been narrated by a group like al-Subki in Shifa al-Saqam narrating from Ibn 'Asakir, and Ibn al-'Athir in Usd al-ghaba, vol. 1 page 28.
[9] Mustadrak al-Hakim, vol. 4 page 515
Tawhid in 'Ibada and Worship (or Pretext of Wahhabis)
Monotheism (worship of the one God) is the basis of the invitation of the Prophets in all ages. This means that all the human-beings must worship the one God and refrain from worshipping creatrues.
Monotheism and shattering the chains of ‘dualism’ and ‘polytheism’ are the most fundamental heavenly commands and have been the epigraph of the programme of all the divine Prophets.
Every Prophet had been appointed with one main aim and that is establishing monotheism and fighting against absolute polytheism and especially polytheism in worship.
The Holy Qur’an refers to this reality and says:
“And certainly We raised in every nation an Apostle saying: Serve Allah and shun the taghut.” (Nahl: 36)
“And we did not send before you any apostle but we revealed to him that there is no god but Me, therefore serve Me.” (Anbiya: 25)
The Holy Qur’an introduces monothism as a common base among all the heavenly precepts,
“Say: O followers of the Book! come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him.” (Aal-e Imran: 64)
Tawhid in worship is a decisive and firm foundation which has never been opposed by any of the Muslims and all the sects hold a common view about it. Although the group of Mu'tazilites are having a different view in (Tawhid in actions) and the group of ‘Asharites differ in (Tawhid in attributes), still all the Islamic sects have had one opinion in this respect and no Muslim can deny this principle. And if there is any differences, they are all related to (its applicability); that is to say some of the Muslims imagine some of the actions to be ‘ibadat (worship) whereas others consider that to be honour and respect. Whatever dispute which exists is in (minor type) i.e. whether so and so act is ‘ibadat or not and not in (of major type) i.e. ‘ibadat other than Allah amounts to polytheism and is forbidden. It is here that we should properly clarify the meaning of ‘ibadat from the viewpoint of dialect and the Qur’an and then the relevant duties and (applicability) of the matters under discussion will automatically become clear.
To be more explicit, tawhid in ‘ibada is not something which some particular group can attribute it to themselves. Instead, all the monotheists, especially the Muslims are of one view in this regard. What is of concern is the talk and discussion of a series of actions which some manifest them as ‘ibada while others do not consider them to have any relation to ‘ibada. Thus we have to talk and discuss about this matter in this section. We have to define ‘ibada in logical terms and clarify its limits and boundaries and hand over a criterion to the other person so that under the light of this he can distinguish the true ‘ibadat from the false one. [1]
Limits of ‘Ibada and its Comprehensive Meaning
‘Ibada in Arabic is equivalent to ‘worship’ in English. Just as the word 'worship' is having a clear and obvious meaning for us, in the same manner the word of ‘ibada is having a clear meaning even though we may not be able to give it a logical definition, and interpretation.
Undoubtedly, the meaning of ‘land’ and ‘sky’ is very clear and obvious for all of us but still, most of us are unable to define and explain them perfectly. However this matter cannot prevent us from understanding the clear and obvious meaning of these two words if ever we hear them.
'Ibada and worship too are similar to the words ‘land’ and ‘sky’ Everyone is aware of its actual meaning even though we may not be able to define it logically as the actual dispensations of each of the words of ‘ibada and ta'zim or worship and honour is clear for us and differentiating the instance of each from the other is simple and easy.
A lover who kisses the door and walls of the house of beloved one or keeps dress or puts it over chest or after death, kisses the grave of beloved will never be taken as a worshipper in the eyes of anybody. The action of those who hasten for visiting the mummified bodies of great world leaders who are a centre of attraction for a group of people or visit their traces, houses and haven or for honouring them go into a few seconds of silence and hold ceremonies, will not be reckoned as ‘ibada (worship) even though their humility and manifestation of love is in the rank of humility of monotheists in front of God. In this discussion, only the awakened consciences can be the judges in order to differentiate between ta'zim (respect) and ‘ibada (worship).
Now if we wish to explain ‘ibada in the logical sense and wish to test and analyse it, we can define it in three ways and all the three explanation can pursue the same objective. However, before that we shall mention two defective introductions upon which the Wahhabis rely.
Two Defective Presentation of ‘ibada
A. Ibadat: Humility ( ) and Submissiveness ( )
In dictionaries, the word of ‘ibada has been interpreted as humility or humbleness ( ) and manifestation of meekness or submissiveness (4) ( ) Such an interpretation cannot give a precise,correct and perfect meaning of the word of ‘ibada because:
(1) If ‘ibada is synonymous to either humility ( ) and meekness, ( ) then we cannot issue an identity card of tawhid for anybody in this world and cannot call anyone as a monotheist because man, by nature, is humble and meek in front of the spiritual and material perfections of those who are above him and better than him, like a student in front of his teacher, a child in front of his teacher, a child in front of his father and mother, a lover in front of his beloved one and so on.
(2) The Holy Qur’an commands the children to be low and humble before the parents. It says:
“And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.” (Bani-Israel: 24)
If an abject humility is the sign of ‘Ibadat’ of that person, then all the obedient children have to be called as polytheists and all the disobedient ones as monotheists.
B. 'Ibada: Unlimited Humility
When some of the commentators became aware of the deficiency of interpretation of the compilers of dictionaries, they strived to amend it and interpreted it in another manner. They said: 'ibada is that unlimited himitily in sensing, perfection and greatness.’
Such an interpretation is no less than the first interpretation because God orders the angels to prostrate before Adam (a'). As Qur’an says:
“And when We said to the angels: Make prostration to Adam they did prostrate except Iblis.” (Baqarah: 34)
Prostration in front of a creature is one evidence of meekness and the manifestation of unlimited humility.
If such an act is the sign of ‘ibada, then all the obedient angels are to be declared as polytheists and the disobedient Satan as a monotheist.
The sons of Ya'qub ('a) and even he himself along with his wife prostrated before the magnificence of Yusuf as the holy Qur’an says:
“And they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old, my Lord has indeed made it to be true.” (Yusuf: 100)
The Holy Qur’an narrates the dream of Yusuf ('a) in his childhood and says:
“Surely I saw eleven stars and the sun and the moon making obeisance to me.” (Yusuf: 4)
Following the leader of the monotheists, the Holy Prophet (s) - all the Muslims honour hajar al-'aswad (black stone) and rub their hands over it. That is to say, they act in the same way as idol-worshippers do to their idols with the difference that our action is purely tawhid and their action purely heresy.
By paying attention to this point, one should not search the reality of ‘ibada only in the external form of action and in the absolute humilities and meekness even though humility and meekness are amongst the actual elements and essentials of ‘ibada. However, the elements and esentials are not confined to that; rather humility and meekness should also be linked with some special belief and in fact if humility whether unlimited or to a lesser degree originates from a special belief, it will be counted as ‘ibada. As a matter of fact, it is belief that gives the colour of ‘ibada to one’s action and without it, the action cannot be regarded as ‘ibada.
Now, what is this second element? This is what we are going to discuss in this section. i.e. the logical explanation of ‘ibada.
First Definition Of ‘Ibada:
‘Ibada is that practical, literal or verbal humility which originates from belief in the divinity of source entity.
Now we should see what is meant by ‘Divinity’ and the crucial point of our discussion lies in understanding the meaning of ‘Divinity’. or Divinity gives the meaning of Godliness and gives the meaning of God. If incidentally, the word of (God) has been interpreted as ‘deity’, it necessitates explanation and not that deity is the actual meaning of . Rather, in view of the fact that the genuine and / or the imaginary have been the deity and object of worship among the people of the world, it is supposed that gives the meaning of deity; otherwise deity is from the requisites of and not its primary meaning.
A clearer evidence that the word or denotes the meaning of God and not deity is the very pure creed (of faith) i.e . If in this sentence, the word of is interpreted as ‘deity’ then this creed will be a false one because it is clear and obvious that with the exception of ‘Allah’ , there are thousands of other deities too.
Therefore, for relieving themselves from the difficulty, some people have commended the word of so that in this way they remove the falsehood and thus the meaning of the sentence becomes (no deity with the truth except Allah). However appreciating such a sentence is nothing but a formlity.
A clear proof of this definition is a verse which has come in this regard. Examining this verse will clarify the fact that ‘ibada is that kind of speech and action which originates from the belief in divinity [2] and till such a belief does not exist in a person his humility and bowing down or honour and respect will not be counted as ‘ibada. When Qur’an gives command to perform ‘ibada of Allah, it immediately convinces that except for Him there is no god. As Qur’an says:
“O (my) people, worship Allah; there is no god for you except Him”. (al-A'raf: 59)
The main theme of this verse has come in nine or more instances and our dear readers can refer to Sura A'raaf, verses 65, 73, 58, Sura Hud, verses 5, 61 and 84 Sura Anbiya, verses 25 Sura Mominun, verses 23 and 32 and Sura Taha, verse 14.
Such interpretations indicate that ‘ibada is that humility and meekness which originates from belif in divinity and if such a belief does not exist, then it cannot be regarded as ‘ibada.
This verse and its contents is not the only verse which bears testimony to this matter. Rather other verses too bear testimony to this fact such as:
“Surely they used to behave proudly when it was said to them: There is no god but Allah.” (Safaat: 35)
That is to say, they do not pay attention to this talk because they believe in the divinity of other creatures.
“Or have they a god other than Allah? Glory be to Allah from what they set up (with Him).” (Tur: 43)
[3]
In the above verse, the basis of polytheism has been shown to be belief in the divinity of someone other than Allah.
“Those who set up another god with Allah; so they shall soon know” (Hejr: 96)
“And they who do not call upon another god with Allah….” (Furqaan: 68)
The proof that the call of the polytheists was along with the belief in divinity of their idols are the following verses:
“And they have taken gods besides Allah, that they should be to them a source of strength.” (Maryam: 80)
“Do you really bear witness that there are other gods with Allah”? (Ana’am: 19)
“And when Ibrahim said to his sire Azar: Do you take idols for gods?” (Ana’am: 74)
By refering to the verses that have come down about the polytheism of idol-worshippers, this reality becomes clear that the polytheism of idol-worshippers was the result of their belief in the divinity of their deities and they considered these deities which were man-made ones to be as various gods. They believed that some of the affairs of the great god had been entrusted to them and because of this, they used to worship them.
It was because of their belief in divinity of their idols that whenever they were invited to believe in the One God, they would deny this matter and if a partner was associated with Him they would readily believe just as the following verse confirms so:
“That is because when Allah alone was called upon, you disbelieved, and when associates were given to Him, you believed, Judgement belongs to Allah, the High, the Great.” (Ghafir: 12)
When (late) Ayatullah al-Shaykh Muhammad Jawad al-Balaghi comes to the point of analysing and interpreting the reality of ‘ibada in his valuable tafsir called 'Aala al-Rahman explains it as such:
'Ibada (worship) is that very action which arises from the humility of a person in front of the One whom he selects as God, so that he fulfils His superior right which He possesses due to His distinguished position (divinity).
Al-Balaghi has described ‘ibada by his own conscience and perception and the afore-mentioned verses clearly confirm and elucidate the correctnes and firmness of this description.
The great teacher, Ayatullah Khumayni has written the same view in his valuable book and says: ‘ibada consists of glorifying someone as God either as a major God or a minor god. [5]
The most evident testimony to this view is the observation of the collective verses which speak against polytheism. All the polytheist sects would consider as (God, whether big or small and real or metaphorical) all such creatures whom they would pay homage and worship.
The key to this interpretation lies in this that by referring to the verses, we should clarify the point that means ‘God’ and not ‘deity’ and to be a God it is enough that a being (in the eyes of a worshipper) is the owner of some of the affairs and actions of the Creator God even though he himself may be a created one as was the view of the ignorant Arabs with respect to their idols.
Second Definition of ‘Ibada:
Ibadat is humility in front of the one whom we consider as (Lord).
We can change our perception of ‘ibada and say: ‘Ibadat’ is a verbal and practical humility that arises from belief in the (Lordship) of the source entity and the word of (submission) is in contrast to Lordship.
Whenever a person imagines himself to be a servant and slave and the opposite person to be his creator Lord and with this intention, he pays homage to his Lord (whether or not he is his actual Lord) such an action will be considered as ‘Ibadat’.
From the verses mentioned hereunder we can derive this conclusion that ‘Ibadat’ is from the rank of Lordship. Here are some of the
“And the Messiah said: O Children of Israel! serve Allah, my Lord and your Lord.” (Maida: 72)
“Surely Allah is my Lord and your Lord, therefore serve Him, this is the right path.” (Aal-Imran: 51)
Such contents have come in other verses too. In some of the verses, ‘Ibadat’ is reckoned to be from the rank of (creative power) as it says:
“That is Allah, your Lord, there is no god but He, the Creator of all things, there fore serve Him.” (An’am: 102)
What is meant by (Lord)?
In Arabic language, Lord is attributed to the One to whom the management and direction of all things is entrusted and their destiny rests in His authority. If in Arabic, the owner of a house; the nurse of a child and the farmer of a farm are called as Lord, it is because the authority of their management is entrusted to them and their destiny lies in their hand. If we recognize God to be our Lord, it is because our entire destiny, right from existence, life, death, sustenance, legislation and forgiveness lies in His hands.
Now if someone imagines that one of the affairs related to our destiny lies in someone else's hand, for example, if God entrusts the affair of life, death, sustenance, legislation and forgiveness to some other person so that the person independently assumes the responsibility of all or one of these positions, we have taken him as Lord. If with this belief, we pay homage to him, we have worshipped him.
In other words, ‘Ibadat’ and worship originates from the feeling of bondage and the reality of bondage is nothing other than taking oneself as slave and the higher authority as the Master of existence, life, death and sustenance or at least the Master and authority of particularly forgiveness,[6] intercession,[7] and enactor of laws and responsibilities.[8] In such a case, he has imagined him to be his Lord and anyone who manifests such feelings either verbally or practically has undoubtedly worshipped him.
Third Definition of ‘ibada
Here we can interpret ‘ibada in a different manner and that is: “‘Ibada is humility in front of the one whom we think as God or the source of divine works”.
There is no doubt that the affairs connected with the world of creation and existence such as, planning of the affairs, bringing to life the human-beings, causing the people to die, giving sustenance to the living creatures and forgiving the sins of the people, are all from God. If you refer to the verses [9] related to planning of the affairs, creation of things, reviving the dead and causing the alive ones to die and other such verses, you will realize that Qur’an recognizes, with emphatic emphasis, all such affairs to be the work of God and strictly prohibits its connection to anyone other than Him.
On the other hand, we know that the world of creation is a well-organized and systematic world and every action which takes place in this world does not occur without the numerous causes which all finally lead to God. On various occasions the holy Qur’an has itself specified the causes of these actions which are the agents of God but act according to the command of God.
For example, Qur’an mentions with special emphasis that the Giver of Life and Death is God. As it says:
“And He it is Who gives life and causes death, and (in) His (control) is the alternation of the night and the day.” (Mominoon: 80)
But the same Qur’an in another verse introduces the Angels to be the Giver of death. It says:
“Until when death comes to one of you, Our messengers cause him to die.” (An’am: 61)
Therefore the way of drawing a conclusion is that we say: The agency and causalitily of these natural causes whether material or non-material, such as the Angels is by the permission and command of God and the independent executor is God Himself. In other words, these two doers are besides each other, one being an independent doer and the other being a dependent one and this is one of the sublime gnosis of Qur’an which by referring to the numerous verses one can understand the actions of God.
Now if a person reckons the actions of God to be cut off from Him and says that these affairs have been entrusted to splendid creatures like Angles and Prophets and with such a belief, he pays homage and becomes humble in front of them, then certainly his humility is ‘Ibadat’ and his action will amount to polytheism.
In other words, if he believes that God has bestowed the accomplishment of these affairs to them and that they independently fulfill all of them, then in such a case, he has likened them to God. Such a belief is undoubtedly polytheism and any kind of humility or request towards them will be ‘ibada.
As the Qur’an ays:
“And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah.” (Baqarah: 165)
No creature can be, to our imagination, the example and like of Allah except if he is independent or has absolute authority in fulfiling one or more affairs. However, if he works by the permission and command of God then not only will he not be likened to Him, but also he will be an obedient creature who performs his duty by His command.
Incidentally, the polytheists during the time of the Holy Prophet (s) were of the belief that the gods which they were worshipping had independent powers in fulfilling the affairs.
The lowest kind of belief in the form of polytheism during the period of ignorance was that a group of people were of the belief that the duty of legislation has been entrusted to the monks [10] and ‘intercession’ and ‘forgiveness’ which are specifically the right of Allah have been given to their idols and deities and that they are independent in these actions. Thus the verses which are related to intercession lay great emphasis that nobody can do intercession without the permission of Allah. [11]
If they were of the belief that their deities could do intercession by the permission of God, then it was needless to emphasize the matter of negation of intercession without the permission of God.
Some of the sages of Greece had imagined a god for every thing in this world and thought that the management of these things (which is the action of God) had been entrusted to them. Those ignorant Arabs who used to worship the angels and the fixed and the moving stars were of the opinion that the management of the world of creation had been bestowed upon them i.e. the angels and stars and they were the Masters in managing this world and that God had been completely dethroned from the position of management. [12]
Therefore any kind of humility and bowing down which is accompanied by such a belief will amount to ‘ibada.
Some other group of ignorant Arabs did not consider the wooden and metallic idols to be their Creator and / or the manager of the affairs of this world but regarded them to be the Masters of intercession. They would say:
“They are our intercessors towards Allah.” (Younus: 18)
Based on this false belief that they are the Masters of intercession, they worshipped them and thought that their worship was the source of gaining proximity to God. As they say:
“We do not serve them save that they may make us nearly to Allah.” (Zumar: 3)
In short, any action which originates from such perception that shows some kind of devotion will be taken as ‘ibada. As against this, any action which does not originate from such a belief and any person devoid of such belief exhibits his humility before someone and honours him then it will not be ‘ibada and polytheism even though the action may be forbidden.
For example, the prostration of a lover before his beloved one or of a slave before his master or of a wife before her husband etc, are not ‘ibada even though it is forbidden in the religion of Islam. This is because no one can prostrate (even if it does not amount to such ‘ibada) before anyone without the permission of Allah.
Conclusion of Our Discussion
Up to this point, we were able to acquaint you clearly with the reality of ‘ibada. Now it is necessary to derive a conclusion from the foregoing discussion. If someone becomes humble and shows humility in front of someone else without considering them as God or lord or the source of divine acts but respects them because of the fact that they are,
“They are honoured servants, they do not precede Him in speech and (only) according to His commandment do they act,” then surely, such an act shows nothing but honour respect, humility and humbleness. (Anbiya: 26)
God has introduced a group of His servants with such qualities that will attract the interest of every person towards honouring and respecting them. As the holy Qur’an says:
“Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of 'Imran above the nations.” (Aal-Imran: 33)
Almighty Allah (by specification of Qur’an) has appointed Ibrahim to the position of imama and leadership:
“…..He said, Surely I will make you an Imam of men…..” (Baqarah: 124)
Almighty Allah has described Nuh, Ibrahim, Dawud, Sulayman, Musa, 'Isa and Muhammad in the Holy Qur’an with such sublime qualities that each of these qualities is the source of attraction for the hearts to such extent that the love of some of them has been made compulsory. [13]
If the people respect and honour these servants in their life-time and even after their death from this viewpoint that they are the honourable servants of Allah and without recognizing them as God or imagining them to be the source of divine affairs, then such respect will never be considered as 'ibada and no one can call them as polyheists.
As you are all well-informed, following the Holy Prophet's custom, we respect and sanctify Hajar al-'Aswad which is no more than a black stone; we circumambulate around the House of God which is no more than stone and mud and strive between the two mountains named Safa and Marwa. That is to say, we perform the same actions which the idol-worshippers used to perform with regards to their idols. Under these circumstances, no one till now has thought that by these actions we are worshipping the stones and mud because we never imagine the least benefit or harm from them. However, if we perform these actions with this belief that these stones and mountains are God and are the source of divine works, then in such a case, we will be equal to the idol-worshippers. Therefore, kissing the hands of the Holy Prophet (s) and Imams; master or teacher; parents or kissing Qur’an, religious books, shrines and all other things which are related to the honourable servants of Allah will only be an expression of respect and honour except that if we believe in their divinity or lordship.
The prostration of angels before Adam and prostration of brothers of Yusuf in front of Yusuf has come in the Holy Qur’an. [14]
No one interprets the action of the angels or the action of the brothers of Yusuf as 'ibada of Adam or Yusuf. The point is that the prostrators did not consider the least position of ‘divinity’ or ‘lordship’ for the prostrated ones and never did they take them as God nor the source of divine actions. Therefore, their actions were purely an expression of respect and not 'ibada or worship.
When the Wahhabis are faced with such verses they at once say: “The reason that these actions were not prostration of the prostrated ones was that it was performed by the command of God.”
Although it is true that all these actions together with the action of brothers of Yusuf in front of Yusuf was y the command and satisfaction of Allah, yet the Wahhabis are heedless of one point and it is this that the very essence of their action (i.e. prostration) too was not 'ibada. And it was due to this that God commanded for that action.
If the reality of the action amounted to worship of the prostrated one, then God would have never ordered it.
“Say: Surely Allah does not enjoin indeceney, do you say against Allah what you do not know?" (Araf: 28)
In short, the order and command of God does not change the essence of action. Before the command of God, the essence or nature of action should be non-'ibada; then only the command of God will pertain to it. It can never be imagined that the ‘essence’ of one action is 'ibada but due to the command of God in performing that action it automatically becomes non-'ibada. This reply which we have repeatedly heard from the Wahhabi leaders in Mecca and Medina shows that they have closed the doors in their analysis of Qur’anic teachings. 'Ibada has an independent essence and concept for itself which is sometimes commanded for and sometimes prohibited. That is to say, an affair which in its essence is 'ibada, is ordered by God such as salat and fasting and sometimes prohibits it for example fasting on the day of Eid. Whenever the prostration of angels and sons of Ya'qub ('a) is, in its essence, 'ibada of Adam and Yusuf, then ordering for its performance will not change it to non-'ibada.
The Basis of Solving the Dispute
Respected readers should realize that the basis of solving most of the controversial matters between the Wahhabis and us lies in analysing the concept of 'ibada and unless and until 'ibada is not interpreted in logical terms and we cannot reach to an agreement with an impartial person with regards to it and any kind of talk or discussion will be useless. Therefore, a person of research should deeply study and investigate this matter (more than what we have mentioned) and should not be deceived by the interpretation of most of the dictionaries which oftenly intend to give an abstract explanation of a word and not its actual analysis. In this regard, pondering over the verses is the best guidance.
Unfortunately, all the Wahhabi writers and some of those writers who wish to refute their beliefs have given greater importance to secondary matters rather than laying emphasis on this point.
To sum up, a Wahabi says:
“Most of the actions which you perform with regard to the Holy Prophet (s) or Imam is 'ibada and necessarily results in polytheism in worship”. For this reason we have to disarm him with the precise interpretation of the word of 'ibada.
For making clear our objective, we shall now bring examples of those actions which the Wahhabis show to be worshipping of the dead. We remind you that all of them like our other ordinary actions, can be fulfilled in two ways: Either it will be counted as Ibadat or not.
1. Seeking intercession from the Holy Prophet (s) and the virtuous ones.
2. Asking for shifa’ (cure) from the awliya Allah.
3. Request for fulfilling one's need from the divine leaders.
4. Respecting and honouring the one in grave.
5. Seeking help from the Holy Prophet (s) and others.
They say: Shafa'a (intercession) by decree of the verse
is from the actions of Allah just as shifa’ is from the actions of Allah,
and asking or requesting from the actions of Allah from someone other than Him will amount to his worship.
Here, it is necessary to interpret the Actions of Allah and mention what are the Actions of Allah?
The reply to this is as such: “Any kind of shafa’a and shifa’ of the sick which the doer is independent in fulfilling them (not that he has achieved this privilege from somewhere and that he is in need of the strength and power of some superior being) will be counted as the Divine Action.
To request such an action from anyone is accompanied with the belief in his ‘divinity’ and ‘lordship’ and naturally will amount to 'ibada and worship.
However, if seeking shafa'a and shifa’ from someone is not accompanied with this belief but rather, the person seeking shafa'a reckons the intercessor to be a doer who while being a servant of Allah, relies on a superior power in his actions and affairs and accomplishes them by His Wish and Will, then in such a case making a request will not be accompanied with the belief in ‘divinity’ and ‘lordship’.
The same explanation prevails for the matter of request for fulfilment of needs and or asking for help from someone other than Allah.
Request for fulfilment of needs has two forms: one of them may be reckoned to be Ibada and the second to be having no relation with 'ibada. This explanation is not only a limit of demarcation between 'ibada and non-'ibada concerning this action but is a general rule which separates monotheism and polytheism from each other in all the causes and effects.
The belief in the effect of anti-biotics in killing the microbes and curing the sick can be one of the two ways. If we imagine it to be independent in life and existence or independent in its action and effect and reckon it to be needless in a superior being (i.e Allah) then in such a case we have imagined it as a small god which is independent in its actions. And if we unknowingly respect and honour it, we have considered it as Allah and our actions will be 'ibada. And asking any help from it will be shirk and amount to worshiping it. However, if we consider it as a possible being whose life, effects and actions are dependent on a superior one and a being which gives life and does not accomplish any task without His Wise Will, then our belief will be exactly tawhid. (la muathar fil Wujud illa hua). In the realm of existance no one is effective except Him.
Thus we have reminded you that the solution to the disputes and the disarming the opposite person in most of the matters concerning monotheism (tawhid) and polytheism (shirk) is dependent on the analysis of 'ibada and sometimes the meaning of ‘divinity’ and ‘lordship’ and understanding the Divine actions.
Incidentally, the actions of the ignorant Arabs were linked all in all with the belief in the divinity and lordship of the idols and they considered them as the absolute authority in some of the divine actions. They believed that God had handed over the reins of these affairs to them and if they wished, they could give intercession to any one or can reject intercession of anyone they wished so.
This is the abstract of our discussion. For a more detailed explanation interested readers can refer to the books of:
1. (Ma'alim al-tawhid) and
2. (al-Tawhid wa al-shirk fi al-Qur'an).
Notes:
[1] In the Holy Qur’an too, sometimes this meaning has been utilised like Sura Shu’ra.
[2] When it is said that the idols are god it does not necessarily mean that they are the Creators or that they are managing the affairs of this world. Rather God is having a wider meaning which includes real and imaginary gods. Whenever we reckon some being to be the source of divine activities and imagine that some of the affairs of God like intercession and forgiveness has been entrusted to him, then we have considered him as god, of course a small god before a bigger God!
[3] Also refer to Sura al-Tawba verse 43 and Sura al-Nahl verse 63.
[4] Tafsir Aala al-Rahman, page 57.
[5] Kashf al-Asrar, page 29.
[6] Aal 'Imran, verse 135.
[7] Zumar, verse 44
[8] Tawba, verse 31
[9] Qasas verse 73; Sura al-Naml verse 60-64; Sura al-Zumar verse 5-6.
[10] Tawba, verse 31
[11] Baqara, verse 255
[12] al-Milal wa al-nihal, vol. 2. page 244.
[13] Shura, verse 23:
[14] Baqara, verse 34 and Yusuf, verse 100.
source : Wahhabism by Ayatullah Jafar Subhani
