Tawassul {Resorting To Intermediation}, Death and Shafa‘Ah {Intercession} According to the Shi`ah and the Wahhabis

Tawassul according to the Wahhabis

In this chapter, tawassul {resorting to intermediation} according to Wahhabism shall be examined. The 'ulama' of this sect believe that Tawassul to other than God, paying homage {ziyarah} to a grave and praying in a place where there is a grave in front of the person praying are not consistent with Tawhid in Lordship. According to them, the requisite of Tawhid is that one should not resort to the intermediation of other than God even if he is the Prophet of Islam (s), because tawassul, shafa'ah {intercession} and the like are outside the Sunnah of the Prophet and the pious predecessors {as-Salaf as-salih}, and the Qur'an also regards this belief as polytheism.[29]

It is thus stated in the book, al-Tawhid bi'l-Lughati al-Farisiyyah:

Seeking the help of other than God is polytheism and seeking refuge in other than God is also within the sphere of polytheism… The Words {kalimat} of God are identical with the uncreated {qadim} Essence of God. So, for this reason, one may entreat {istighathah} these Words otherwise, such act of entreating will be regarded as polytheism.[30]

In refuting this proposition, it must be stated first of all that the pertinent verse had been revealed with respect to the jinn. Concerning the circumstances surrounding the revelation of this verse, it must be said that the Arabs used to believe that the jinn live in the desert, and during the pre-Islamic period of ignorance {al-Jahiliyyah}, they used to turn to the “chief of the jinn” at the time of going out of the city for help, addressing him thus: “O chief of the jinn! Save us from the evil of the jinn and preserve us from their annoyance.”

Of course, resorting to the jinn is absolutely unlawful because God has explicitly prohibited this practice. In addition to this, seeking help from anyone who denies God is obviously more so. Secondly, there are a lot of differences between the prophets {anbiya'} and messengers {rusul} who have direct connection with God, and the receivers of the divine revelation, on one hand, and the jinn who do not recognize God on the other. Therefore, the Islamic belief demands that we have to beseech and entreat God, the Exalted, and seek the intercession of those who are closer to Him.

We have mentioned earlier the viewpoint of the Wahhabi 'ulama' regarding the status of tawassul to other than God. Now, we shall examine their reasons:

First reason: By citing as proof the noble verses,

﴿قُلْ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً. أُوْلَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمْ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ.﴾

Say, 'Invoke those whom you claim {to be gods} besides Him. They have no power to remove your distress nor to bring about any change {in your state}. They {themselves} are the ones who supplicate, seeking recourse to their Lord, whoever is nearer {to Him}, expecting His mercy and fearing His punishment.' Indeed your Lord's punishment is a thing to beware of,[31]

they have concluded that one should never seek help and resort to anyone other than God.

Analysis of the above verses

If one contends oneself with the literal meaning and not take into consideration other Qur'anic verses, these two verses will conform to the statements of the Wahhabi 'ulama' because based on these words of God, when man abandons the “nearer means” (that is, God Himself) in order to get closer to God and resorts to a “remote means” (that is, “other than God” {min duni allahi}) and one who has no power to remove distress and the like, it will fall within the spheres of polytheism in Lordship {shirk-e rububi}.

It must be noted, however, that there are other verses indicating that with God's permission, one may also resort to other than God, in which case, the issue of polytheism would be irrelevant, and one could turn for help from the individuals approved by God. If these 'ulama' had only paid attention to these other verses, they would have never committed such a glaring mistake.

Turning for help {istimdad} of the weak to the strong

In principle, tawassul is one of the laws of creation and it means resorting to a superior means in order to attain an objective. One manifestation of tawassul is a child's tawassul to his mother when something happens to him. This meaning is true in all spheres of human life—social, political, ideological, material, and spiritual. Tawassul to God is the same tawassul to that which is perfect in power and force. Tawassul to the prophets and the saints of God is a case of the tawassul of the weak to the strong, because the prophets are stronger than other human beings. One may resort to the prophets and saints for help and take their practical conduct, which we called sunnah, as models for ourselves.

Tawassul in the Qur’an

Many verses of the Qur'an and Prophetic traditions speak about the subject of tawassul to the awliya'. As an example, one may refer to the verses related to the sons of Ya'qub (Jacob) ('a):

﴿قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ. قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.﴾

They said, 'Father! Plead {with Allah} for forgiveness of our sins! We have indeed been erring'. He said, 'I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful'.[32]

In these verses, the sons of Ya'qub ('a) resorted to the intermediation of their father. They had committed mistakes so many times; they had annoyed and disturbed two prophets of God (Ya'qub and Yusuf (Joseph) ('a)), and transgressed the command of God by annoying their parents and telling lies. Since those mistakes required the sons to seek forgiveness, they took their father as their intercessor; so this action has not been denied or rejected in the Qur'an.

Since God does not reproach the sons of Ya'qub for resorting to two persons of those who are near to Him {muqarrabun}, it can be concluded that there is nothing wrong in entreating the Prophet (s) especially since the eminence of his rank and the loftiness of his station are not hidden to anyone.

The other verse which may be cited is the following:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah All-clement, All-merciful.[33]

It can be deduced from this verse that the intermediation of the Holy Prophet (s) can also be resorted to in asking God for forgiveness of sins.

It is possible to criticize the deduction based on the first verse with the answer that the tawassul of the sons of Ya'qub ('a) to their father had been confined to their own time; that is, one may seek the help of the living and not the dead. We shall talk about this point later on in the section concerning tabarruk.

What can be inferred from the second verse is that tawassul to the Prophet (s) is in a general sense. That is, it includes both the time when the Prophet (s) was alive and the time afterward. And there is no reason to distinguish between tawassul during and after his lifetime.

Since the following verse reproaches tawassul to idols and regards it as a form of polytheism, some individuals might cite it as proof that tawassul to other than God leads to misguidance:

﴿وَقَالُوا لاَ تَذَرُنَّ آلِهَتَكُمْ وَلاَ تَذَرُنَّ وَدًّا وَلاَ سُوَاعًا وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْرًا. وَقَدْ أَضَلُّوا كَثِيرًا وَلاَ تَزِدْ الظَّالِمِينَ إِلاَّ ضَلاَلاً.﴾

They say, 'Do not abandon your gods. Do not abandon Wadd, nor Suwa', nor Yaghuth, Ya'uq and Nasr,' and they have certainly led many astray. Do not increase the wrongdoers in anything but error'.[34]

In reply, it must be said that if what is meant by “other than God” are idols, then one cannot find fault with this statement, but if “other than God” includes the prophets and awliya', then it would be contrary to the truth because these beloved ones are approved by God and are vicegerents of Allah {khulafa' Allah}. Idols are in contrast and contradiction with God while the prophets ('a) and saints are concordant with Him and are means of His grace. In the same manner, idols are a source of deviation from God while the prophets ('a) are means of guidance and righteousness. In sum, the comparison between tawassul to the prophets ('a) and tawassul to the idols is an asymmetrical and false analogy.

The other point is that an idol is basically an object of worship and not a means of nearness to God {taqarrub}. There are two types of means of nearness to God: One is legitimate, referring to the prophets ('a) and the saints, and the other is illegitimate such as idols and the like which religion has made forbidden to man.

Death according to the Wahhabis

There are different viewpoints concerning death, and we shall deal with the viewpoint of the Wahhabis on the subject. Ibn Qayyim al-Jawziyyah is reported to have said:

Tawassul to the dead, even if he be the Prophet of Islam (s), is an act of polytheism because based on the statement of the Qur'an, he is dead and extinct:

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ.﴾

You will indeed die and they {too} will die indeed.[35]

He then continues:

Entreating the dead and uttering words such as: “O my master, O the Messenger of Allah! Help me,” “O my master 'Ali ibn Abi Talib! Assist me,” and the like are acts of polytheism.[36]

It is indeed amazing that Ibn Qayyim al-Jawziyyah and the Wahhabis could have no belief in the purgatorial life {hayat al-barzakh}, thinking that the dead cannot establish spiritual relations with others, while the Qur'an affirms that those who are in the barzakh are alive.[37] How could the Wahhabis regard the martyrs {shuhada'} as dead while the Qur'an says,

﴿وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ.﴾

Do not suppose those who are slain in the way of Allah to be dead; rather they are living and provided for near their Lord.[38]

Accordingly, how could Shaykh Muhammad ibn 'Abd al-Wahhab also say that “Anyone who dies would be annihilated,”36 while the Holy Qur'an says,

﴿فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ.﴾

We have removed your veil from you, and so your sight is acute today.[39]

In another place, it states thus,

﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا.﴾

And therein they will have their provision morning and evening.[40]

Since there is morning and evening in the world of barzakh according to the verse quoted, and that the dead have provisions, those who are in the world of sojourn (barzakh) cannot be regarded as nonexistent {ma'dum}. Of course, morning and evening are special characteristics of barzakh because there is no sun on the Day of Resurrection which could portray this case. So, death is not equivalent to nonexistence, and the theory of the Wahhabis is consequentially rendered false.

The permission to resort to the sacred personages

In the following verse, the Holy Qur'an regards it permissible and acceptable to resort to and seek the intermediation of the chosen ones of God in seeking nearness to Him {taqarrub}:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ.﴾

O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way, so that you may be felicitous.[41]

Although in this verse seeking the means of recourse is discussed in a general sense, based on the other proofs and pieces of evidence mentioned in the Holy Qur'an and the traditions, one of its vivid manifestations is the prophets and saints. Therefore, the purport of this verse may be expressed in the following words:

Though approaching God is the outcome of grace, you have to observe God-wariness {taqwa} perfectly and since it is possible that the persons resorted to have no independence of their own and have obtained such station through sincerity {ikhlas} and God-wariness {taqwa}, you also have to maintain God-wariness in resorting to them.

Istimdad and tawassul to the living ones

Seeking help and assistance from the living is permissible and it cannot be treated as a form of polytheism. This is a point which has been endorsed and affirmed by stories in the Qur'an. For example, when Hadrat Yusuf (Joseph) ('a) was in prison he requested his cellmate, that if the latter was released, he should mention his case to the king:

﴿اذْكُرْنِي عِنْدَ رَبِّكَ.﴾

Mention me to your master.[42]

Or, when Hadrat Musa and Khidr ('a) arrived at a certain village, they made a request to the inhabitants of the village, hence:

﴿فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا.﴾

So they went on. When they came to the people of a town, they asked its people for food.[43]

It can be said that the acts of these three great personalities, apart from not being acts of polytheism, they are rational and customary behaviors, having no inconsistency with their infallibility {ismah}. Also, in confirming this statement, the following verse, which is addressed to the Prophet (s), can be cited as proof:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.[44]

Based on this verse, the Prophet (s) has been granted the permission to be the intercessor of sinners. According to the Shi`ah, this intercession is still valid and is not confined to the lifetime of the Prophet (s).

Seeking Shafa'a (Intercession) from Awliya Allah

All of us are well acquainted with the term shafa’a. When the discussion of crime, sin and guilt of a person is brought up and someone else intercedes and mediates for him in order to save him from death and execution or imprisonment and detention, we say so and so has done shafa'a for him.

The word of shafa'a has been taken from the root word which means ‘even’ as against which means ‘odd’. The reason that the mediation of a person for saving a sinner is known as shafa'a is that the status and position of the one doing shafa'a and his effective powers get attached (and become even) with the factors of salvation which is present in the person receiving the shafa'a (even though it may be a little). Both these, with the help of one another become the cause of release of the sinful person.

The shafa'a of the beloved ones of Allah for the sinners is apparently this that because of their proximity and position which they have before Allah, (of course by the will of Allah and under special norms which have general and not personal aspects) they can mediate for the criminals and the sinners and through (invocation), and pleadings ask God to forgive their crimes and sins. Of course, shafa'a and its acceptance depends on a series of conditions of which some are related to the sinful person and some to the circumstances of shafa'a of sins.

Shafa'a in other words is the help of the beloved ones of Allah (by His will) to the one who in spite of being sinful, has not disconnected his spiritual relation with Allah and the beloved ones of Allah. Moreover, this standard should always be safeguarded.

According to one of the meanings, shafa'a is:  One inferior person who has the aptitude for leaping forward and progressing seeks help from a superior person in the form of one lawful order. However the person seeking help should not, from the viewpoint of spiritual perfections, fall to such extent that he loses the power of advancing and the possibility of changing into a pious man.

Right from the time of the Holy Prophet (s) till the later periods it had been the practise of the Muslims to seek shafa'a from the true intercessors. They were always asking in their lifetime or in their death and such shafa'a had never been objected by any of the Islamic scholars on any ground or Islamic principles.

It was only in the 7th century A.H. that Ibn Taymiyya with his special way of thinking, opposed this and many other lasting customs and traditions that were in vogue among the Muslims. Three centuries after him, Muhammad bin ’Abd al-Wahhab once again raised the flag of opposition and enlivened Ibn Taymiyya's school of thought with much more vigour.

One of the point of differences of the Wahhabis with the other Islamic sects is that although they have accepted shafa'a as an Islamic principle (like the other muslims) and say that on the Day of qiyama the intercessors will intercede for the sinners and in this matter the Holy Prophet (s) will play a greater role, yet they say that no one has the right to seek shafa'a from them in this world. In this matter they have gone to such an extreme that narrating the text of their sayings will be the source of spiritual discomfort. In short, they say:

The Holy Prophet (s), the other Prophets, the angels and the beloved ones of Allah have the right of doing shafa'a on the Day of Judgement but one should ask for shafa'a from the Master of shafa'a and the One who gives permission for that i.e. Allah and say:

       

“O God, make the Holy Prophet (s) and your virtuous servants and the Angels as our intercessors on the Day of Judgement.” However we are not having the right to say, “O Prophet of Allah” or “O wali of Allah we ask you to seek shafa'a for us. This is because shafa'a is something which no one is capable of doing except Allah. Asking such a thing from the Holy Prophet (s) who is living in barzakh will be a kind of polytheism (shirk)."[1]

The Wahhabis have, with a series of notions, forbidden the seeking of shafa'a from the true intercessors and have labelled the one who does so as a polytheist and his action as polytheism.

Before looking into their reasoning, we shall discuss the matter from the viewpoint of Qur’an, sunnah and the practise of the Muslims in this regard. After that, we will examine their reasoning.

Our reasoning on the logical firmness of seeking Shafa'a

Our reasoning for the permissibility of seeking intercession (shafa'a) is a combination of two matters which by proving them, the matter of intercession will become clear. These two matters are:

(1) Asking for shafa'a is the same as asking for du'a.

(2) Requesting for du'a from some worthy person is a recommended (mustahab) order.

1. Asking for Shafa'a is the same as asking for Du'a:

The intercession of the Holy Prophet (s) and other true intercessors is nothing but du'a and eulogy before Allah owing to the proximity and the position which they have before Allah. It is due to their du'a that Allah bestows His mercy and Grace upon the sinners and forgives them. Asking for du'a from one believer (what if it is asked from the Holy Prophet) is an approved affair and none amongst the Islamic scholars whether Wahhabis or Non-Wahhabis have doubt in its authenticity.

Of course it cannot be said that the reality of shafa'a in all the stations of mahshar is this very du'a before Allah. But one can say that one of its clear meanings is du'a and the one who says:

                                                                                                         

“O the one who has a position before Allah intercede for us from Allah.”

denotes the same meaning.

Nizamuddin al-Naysaburi while interpreting the verse

 

“And whoever joins himself (to another) in an evil cause shall have the responsibility of it.” (Nisa: 85)

narrates from Muqatil as such:

                                                                                                

“The reality of shafa'a is performing du'a for the Muslims.” It is also narrated from the Holy Prophet (s) that anyone who performs du'a for his Muslim brother will be accepted and an angel will cry out: “The same shall be for you too.”

Ibn Taymiyya is one of those who believes that the request for du'a from a living person is correct. Therefore asking for shafa'a is not confined to the Holy Prophet (s) but one can make such a request from any believer who possesses value and esteem before Allah.

Al-Fakhruddin al-Razi is one of those who have interpreted shafa'a as du'a and eulogy before Allah. In interpreting the verse:

                                                                    

“And ask protection for those who believe: Our Lord! Thou embracest all things in mercy.”  (Ghafir: 7)

He says: “This verse shows that the shafa'a performed by the carriers of ‘arsh (Throne) is only in connection with the sinners.[2]

Similarly, the shafa'a of the Holy Prophet (s) and other Prophets with regards to the same group (i.e. the sinners) is the same because Allah commands as such:

                                                                                              

“And, ask protection for your fault and for the believing men and the believing women.” (Muhammad: 19)  [3]

And Nuh ('a) sought forgiveness for himself, his parents, those who had faith in him and all the believers who are to come till qiyama and in this way he has fulfilled his mission of shafa'a. [4]

This description from al-Fakhr al-Razi bears witness that he has presented shafa'a to be the same as du'a of the intercessor for the sinner and has reckoned the request for shafa'a to be the same as request for du'a.

In the Islamic traditions (hadithes), there are clear indications that the ‘Dua’ of one Muslim for another Muslims is ‘Shafa'at’.

Ibn 'Abbas narrates from the Holy Prophet (s) as such:

         

“If one Muslim dies and forty men who are not polytheist, recite salat over his dead body, then Allah will accept their shafa'a which was done in his favour.” [5] 

In this tradition, the person reciting the du'a is introduced as an intercessor. Now, if someone in his life-time requests forty of his loyal friends to be present after his death and perform salat and du'a upon his dead body he has in reality sought shafa'a from them and has prepared the premises of shafa'a of the servants of Allah.

In Sahih al-Bukhari there is a chapter entitled as:

                                                                                     

“When the people would ask their Imam to intercede (do shafa'a) and plead before Allah to descend rain, he (i.e. the Imam) would not reject their demands.”

Also, there is a chapter entitled as:

“Occasions when the polytheists demanded shafa'a from Muslims at times of famine” [6]

Narration of these two chapters is evidence that request for shafa'a is the same as request for du'a and it should not be interpreted in another way.

Till here, one pillar of reasoning has been clarified and that is, the reality of seeking shafa'a is nothing but requesting du'a. Now we should engage ourselves in describing the second pillar of reasoning and that is asking from one brother-in-faith (what if it is asking the awliya Allah) is a desirable and recommended action.

2. Qur’an and Request for du'a from Worthy People

The verses of Qur’an bear witness that when the Prophet's seek forgiveness for the people it is very effective and beneficial such as the following verses:

                                                                                                             

 “And ask protection for your fault and for the believers.” (Muhammad: 19)

                                                                                                   

 

“And pray for them, surely your prayer is a relief to them." (Tauba: 103)

If the du'a of Prophet has such benefit for man then what is the harm if one requests him to pray as such for him? On the other hand, request for du'a is nothing but request for shafa'a.

              

“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 (to mercy), Merciful.” (Nisa: 64)

By (they come to you) it means that they would come and ask the Prophet (s) to pray and seek forgiveness. If it means something else then their coming will be useless and in vain. Moreover, the honour of meeting the Prophet (s) and asking him to pray is itself a witness of the spiritual transformation which prepares the ground for acceptance of prayers. The Holy Qur’an narrates from the sons of Ya'qub ('a) that they requested their father to seek forgiveness for them and Ya'qub ('a) too accepted their request and acted upon his promise.

                                         

“They said: O our father! ask forgiveness of our faults for us, surely we were sinners. He said: I will ask for you forgiveness from my Lord.” (Yusuf: 97)

Examining the Reasoning of Wahhabis about the Prohibition of Seeking Shafa'a

In the previous chapter, we became acquainted with the permissibility of seeking shafa’a with logical reasons. Now it is time to learn about the reasoning of the opponents with regards to such request for shafa’a. The group of opposition have prohibited seeking of shafa’a with their particular way of thinking which we shall now discuss in brief.

(1) Seeking shafa’a is shirk (Polytheism)

By shirk they mean shirk in 'ibada and present seeking of shafa’a to be 'ibada of the intercessor.  In chapter 9 we had discussed in detail about 'ibada and have clarified that requesting and asking someone and or seeking shafa’a will be counted as 'ibada only when we believe the other person to be God, (Lord) and the one who is managing the world or is the source and master of divine affairs. If it is not as such then any kind of request and asking any kind of respect and honour will never be counted as 'ibada.

The one who seeks shafa’a from the true intercessors before Allah (where Allah has permitted them to do shafa’a) consider them as an intimate and chosen servants of Allah where they are neither God nor the divine affairs such as forgiveness and shafa’a have been transferred to them so that they are able to wilfully and without the permission of Allah, do shafa’a and forgive whomsoever they wish.

Within the framework of ‘Permission of Allah’, these divine people can seek forgiveness and mercy for those particular people who still have spiritual relation with God and their spiritual connection with the divine intercessors has not yet been discontinued. And such a request from someone who does not reckon the intercessor to be more than an intimate servant can never be considered as 'ibada.

Of course we remind you that if such a request (of intercession) to the intercessor who is dead amounts to 'ibada then the same request to a living intercessor too should be counted as 'ibada.

However, in the previous discussion we pointed out that Qur’an and traditions command the Muslims to approach the Holy Prophet (s) and request him to seek forgiveness for themselves. And such a request is nothing but seeking shafa’a from him in his life-time and it is impossible that one action which is polytheism in one period turns into a monotheistic action in another period.

To elaborate further, they say: Shafa’a is the act of God and in better terms, is the right of God and asking others about something which is related to His action will amount to 'ibada of that person. They speak the same about asking for shifa’ (cure) of the sick and other similar things from the beloved ones of God and say:  Such kind of requests are requests for the Acts of God and naturally it will be like doing his 'ibada.

By paying attention to the previous discussions, the reply to this reasoning becomes absolutely clear and it is as such: None amongst the Muslims have differences in this general rule and universal measure and all agree that asking others about the actions of Allah will be counted as 'ibada and involves the belief in divinity and Lordship. But the main point of our discussion is: What is meant by ‘action’ of God? The Wahhabi writers during these three centuries have not explained the standard for the ‘acts’ or ‘action’ of God without which the reasoning will be brought to naught.

In the discussion about the definition and limitation of 'ibada we reminded you that in many verses of Qur’an, the actions which are specific to God have also been attributed to other than Him. For example, giving death which is a specific action of God as mentioned in Sura al-Mu'minun verse 85.

                                                                                                      

"He is one who gives life and Death"  is also attributed to (someone) other than Him as mentioned in another verse as such:

                                                                                                

“Until when death comes to one of you, our messengers cause him to die.” (An’am: 61)

Until the time death overtakes one of them, our messengers take away their souls. It is not only this action (i.e. ‘giving death’) that is specifically the action of God and is attributed to (someone) other than Him but in fact. a portion of the actions of God and those things which should be asked only from God have been permitted to be asked from someone other than Him. For example: Qur’an commands the Muslims to say day and night  (only from Thee do we seek help) but at the same time in another verse it commands us to seek help from (something) other than Him like salat and patience, As verse says:

                                                                  

“And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones.” (Baqarah: 45)

If we wish to narrate those verses which are specific to Allah but are attributed to other than Him, then our discussion will lengthen [1] What is necessary is to solve the controversy through Qur’anic insight and acquire the actual meaning of Qur’an and it is as such:

Each of these affairs irrespective of our request, has two forms:

(1)  A ‘doer’ performs an action without relying on a creature, without acquiring power from any position and without obtaining the will of anybody, For example, he gives death to a living creature or helps a creature.

(2)  A ‘doer’ performs the same action by relying on a superior being, by acquiring power from a higher position and obtaining His permission. The first affair is the affair of God and the second a human or non-divine affair. This is a general yardstick for distinguishing the divine action from the non-divine ones.

The divine actions such as giving life, death, cure, sustenance etc, are invariably those actions for which the doer is needless of anything in performing them.

On the other hand, a non-divine action is that action which the doer has to depend on a superior and higher creature than him and without His Power and Will, is not able to perform that action.

By paying attention to this principle, it becomes clear that the shafa’a which is the special right of Allah is different from that shafa’a which is sought from the virtuous people.

Allah is needless from all angles in these actions whereas the virtuous one put them into operation only under the light of His wise Will and Permission.

Whenever shafa’a is sought from the awliya Allah in the first sense, then in such a case, the divine action is asked from someone other than God and such an asking will be reckoned as 'ibada.

However if shafa’a is sought from them in the second sense i.e. a limited and permitted shafa’a which is in the form of one acquired right, then in such a case, a non-divine action is asked from them.

By paying attention to this yardstick, the fists of the fallacious writers of Wahhabis will open up and it becomes clear that such kind of requests, most common being request for shafa’a and others such as shifa' (cure) and the like of it takes place under two forms and no virtuous monotheist will request such an action in the first form and no one, no matter how little Islamic knowledge he possesses, will ever reckon them to be the ones managing this world or the ones in charge of the system of creation. Moreover, they do not (even) reckon them to be such creatures to whom God has entrusted His position and His actions and do not imagine that in the actions of shafa’a and fulfilment of needs they are unlimited and unconditional.

In short, asking for a limited and authorised shafa’a is the action of a man from man himself and is not asking for the Acts of God from someone other than Him.

We shall speak about the ‘action of God’ and its special features in the near future.

(2) The Shirk (Polytheism) of the Polytheists was due to Their Seeking of Shafa’a from the Idols:

The second reasoning which the Wahhabis give for the prohibition of shafa’a is this that God has labelled the idol-worshippers of Hijaz as polytheists because of their seeking of shafa’a from the idols; their crying and wailing before them and their request (to them) to act as mediators, The following verse bears testimony to this:

                                            

“And they serve beside Allah what can neither harm them nor profit them, and they say: These are our intercessors with Allah.” (Yunus: 18)

Therefore, any kind of shafa’a from other than God will be polytheism and worshipping of the intercessor.

Reply: Firstly, this verse is never an indication of what they say and if the Qur’an calls them as polytheists it is not because they were seeking shafa’a from the idols but because of worshipping them and finally reaching the stage of seeking shafa’a from them.

If seeking shafa’a from the idols did really amount to their worship then, in addition to the sentence there was no reason to bring the sentence:

                                                                                                                         

That these two sentences have come in a parataxis form in this verse shows that the matter of 'ibada (worship) of the idols was different from the matter of seeking shafa’a from them, Worshipping of the idols is the sign of polytheism and dualism and seeking shafa’a from the stones and wood is reckoned to be a foolish act, devoid of any logic or reason.

This verse never shows that seeking shafa’a from the idols amounts to worshipping them so that we may say that seeking shafa’a from the true beloved ones of Allah is the sign of worshipping them.

Secondly, even if we assume that the reason of their polytheism was due to their seeking of shafa’a' from the idols yet, there exists a vast difference between their seeking of shafa’a and the seeking of shafa’a of the Muslims. They reckoned the idols to be the masters of shafa’a and the absolute authorities in the matters related to shafa’a and ‘forgiveness of sins’. Perhaps God has discharged Himself from these affairs and has entrusted them to the idols. Such a shafa’a will naturally be (like) worshipping them because they were seeking shafa’a in them by having belief in their divinity, lordship and their being the source of divine affairs. On the other hand, a Muslim seeks shafa’a and requests for du'a from the beloved ones of Allah as one esteemed and honourable one (of Allah) and as one authorized servant of Allah in the matter of shafa’a. Thus considering these two forms as one and the same is far from justice and realism.

(3) Request for Fulfilment of Need from Someone Other than Allah is Forbidden

The third reason which the Wahhabis give for the prohibition of the matter of seeking shafa’a from the divine leaders is this that by specific decree of Qur’an, we should not, in the position of du'a, call anyone other than Allah. And asking for shafa’a from other than God is one kind of asking (for fulfilment of needs).

The Holy Qur’an says:

                                                                                                                                

“Then do not call anyone with Allah” (Jinn: 8)

If on the one hand it is said that calling someone other than Allah is forbidden and on the other hand the matter of shafa’a of the awliya Allah has been established, then the way of concluding is to say that we should seek shafa’a of the divine leaders from God and not from themselves.

The proof that such callings is 'ibada and worship is the following verse of Qur’an:

                                        

“Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.” (Ghafir: 60) 

Attention is required in the beginning of the verse; the wordand in the end the word  has come which shows that ‘calling’ and worship give one and the same meaning. In the books of tradition too, we find as such:

 

“Du'a is the brain of 'ibada (worship)”.

Reply:            

Firstly, the verse which has prohibited  (calling) of someone other than God in the sentence does not refer to absolute calling and requesting. Instead, this prohibition (of ) refers to the prohibition of worshipping someone other than God; the reason being the preceding verse which says . This sentence shows that by  (in this verse) is meant some specific which is accompanied by worship and a rising which is mixed with unlimited humility and lowliness in front of the one whom they consider as God of the Universe, Lord of the worlds and the absolute authority in creation. [2] And such a bond does not exist in the matter of seeking shafa’a from someone in whom Allah has bestowed such a right to give shafa’a by His will.

Secondly, what has been prohibited in the verse is ‘calling someone along with Allah’ and ‘considering him at His level’, as the word of  is a clear evidence to this fast. If someone requests the Holy Prophet (s) to pray for him that Allah may forgive his sins or fulfil his needs than he has not called anyone along with Allah. Rather, the reality of this calling is nothing but the calling of Allah.

If asking for fulfilment of needs from the idols is introduced as polytheism in some of verses, it is because they reckoned them to be the small gods, the authorities in all or some of the divine affairs and the ones who are powerful enough to fulfil their needs. Therefore the Qur’an criticizes such ideas and says:

                                             

“And those whom you call upon besides Him are not able to help you, nor can they help themselves.” (Araf: 197)

The Qur’an also says:

                                                                                                

“Surely those whom you call on besides Allah are in a state of subjugation like yourselves.” (Araf: 194)