This is the most contentious of all the issues discussed so far. As mentioned earlier, istighatha literally means, “asking for help” or “calling for aid”. In our context of discussion, this is when one asks for help from other than Allah. Some classical examples would be statements like;

یَاعَلِيْ مَدَدْ

O Ali help (me)

یَا صَاحِبَ الزَّمَان اَدْرِکْنِي

O Master of the Time help me

The tasbih of Hazrat Abbas (‘a):

“O the one who relieves distress by the name of Husayn (‘a), relieve my distress by the status of your brother Husayn (‘a)”

یَا فَاطِمَةُ أَغِيشَني

O Fatimah come to my rescue

The question is “How can you ask for help from other than Allah?” on the basis that would be Shirk. If this question is valid then the counter argument would be:

• How can you ask for treatment from a doctor when Allah is the Healer? This is shirk

• How can you ask for knowledge from a teacher when Allah is the Aalim? This is shirk

• How can you go looking for rizq in the fields and offices when Allah is the Raziq? Is this Shirk too?

If these and many other favors we seek from another human being in day-to-day life is not shirk, why should asking the Prophet (S) and Ahlul Bait (‘a) be shirk?

Let us now see what principles the Qur’an has laid down on this issue.

1. Surah Yusuf:

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ

“And he said to him, whom he knew would be delivered of the two; ‘Remember me with your Lord’ but Shaytan caused him to forget, so he remained in the prison a few years”. (12:42)

This verse refers to the conversation between Prophet Yusuf (‘a) and one of the two prison mates he met. Hazrat Yusuf (‘a) requested the one who was going to be released to help him get released from the prison by interceding/mediating for him to the king. In other words, Hazrat Yusuf (‘a) was seeking aid or asking for help from his co-prisoner – a man who was not even a Muslim.

It is important to note the following:

i. Hazrat Yusuf (‘a) was a Prophet of Allah and therefore infallible i.e. He would not commit a sin however minor.

ii. He was the proof (Hujjat) of Allah at that time.

iii. Allah did not condemn this action of Hazrat Yusuf (‘a) in the Qur’an although it is considered to be a ‘Tarke awla’ (leaving the better option) like that of Hazrat Adam (‘a) and Hazrat Yunus (‘a). This means that it does not befit a person of his status as a Prophet of Allah to ask for help from other than Allah especially of an ordinary man. However, it was neither Haraam nor Shirk not even a minor sin.

2. Surah Taha:

قَالَ رَبِّ اشْرَحْ لِي صَدْرِي

“He (Musa) said “O my Lord! Expand my chest”, (20:25)

وَيَسِّرْ لِي أَمْرِي

“ease my task” (20:26)

وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي

“and remove the impediment from my speech”(20:27)

يَفْقَهُوا قَوْلِي

“so they may understand what I say” (20:28)

وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي

“and give me a minister from my family”(20:29)

هَارُونَ أَخِي

“Harun my brother” (20:30)

اشْدُدْ بِهِ أَزْرِي

“add to my strenght through him” (20:31)

وَأَشْرِكْهُ فِي أَمْرِي

“and make him share my task” (20:32)

كَيْ نُسَبِّحَكَ كَثِيرًا

“that we may celebrate your praise without stint” (20:33)

وَنَذْكُرَكَ كَثِيرًا

“And remember You much” (20:34)

إِنَّكَ كُنْتَ بِنَا بَصِيرًا

“for You Have always regarded us”.(20:35)

قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ

“He [Allah] said:Your prayer has been Granted O Musa!” (20:36)

Hazrat Musa (‘a) in very clear words asks Allah (SWT) for the ability and strength to confront Firaun. Then he asks for a human helper, his brother

Hazrat Haroon (‘a) who would help and assist him in the task given to him by his Lord. Hazrat Musa (‘a) could have said;

“And You help me and strengthen my back and let my brother Haroon also join me in praising you”.

Allah, on the other hand did not reprimand Musa (‘a) by saying for example:

“O’ Musa! Why don’t you ask for My Help? You want to make your brother your helper, am I not sufficient for you? Why do you want a humanly help?”

Instead, Allah grants Musa (‘a) his wish. In the above situation, a ma’sum asks for the assistance of another ma’sum. If asking for humanly help was wrong, the Prophet of Allah would not have done so or Allah would have immediately reprimanded him.

By granting his wish, Allah ratifies that it is acceptable to ask for help from another person provided one knows that the ultimate helper is Allah and that all help comes from Him albeit it may be via another human being. If it was right for Hazrat Musa (‘a), a Ma’sum, to ask for help of another Ma’sum, it is definitely right for a Non-Ma’sum (Fallible) to ask for help from a Ma’sum.

At this juncture, it would be appropriate to remind the readers of the famous tradition of the Holy Prophet (S); “O’Ali! Your relationship with me is like that of Haroon to Musa except that after me there is no prophet”.

Many inferences can be made from this tradition, but in the context of the present discussion, Ali (‘a) was assigned to help the Holy Prophet (S) the way Haroon (‘a) was assigned to Musa (‘a). Ali (‘a) spent his entire life helping, assisting and protecting the Holy Prophet (S). To quote just two examples:

Breaking the idols:

When the Holy Prophet (S) conquered Makka and took control of the Ka’aba, he found the Ka’aba infested with idols kept there by the pagans of Makka. The ones that were accessible were all broken down but those placed higher could not be easily reached. The Prophet (S) asked Ali (‘a) to mount on his shoulders and break the idols.

This is a common acknowledged fact among the Muslims. The question here is why the Prophet (S) asked for Imam Ali (‘a)’s help. The same Prophet (S) who split the moon into two equal halves could surely make a sign to the idols and they would fall down in pieces.

The night of Hijrat:

When the command to migrate to Madina came to the Holy Prophet (S), he asked Ali (‘a) to sleep on his bed while he made his way to Medina. This exchange of place would delay the unbelievers from realizing that the Prophet (S) had left.

Knowing that to sleep on the Prophet’s (S) bed meant risking his life, Ali (‘a) asked a single question: “Will your life be saved by my sleeping on you bed?”

This clearly shows how deeply concerned Ali (‘a) was of the Prophet’s life and how much precedence he gave the Prophet’s life over his own.

The Prophet (S) left his house amidst the enemies who intended to kill him. He recited a few verses of Sura Ya Sin, took a fist full of dust and threw it at their faces; they became blind and could not see him leaving the house. Several other possible scenarios and solutions by which the Prophet’s (S) life could have been saved come to mind:

a) Allah could have paralyzed the unbelievers up to the time the Prophet (S) was safely away from them.

b) Allah could have caused them to think and feel that the Prophet (S) was still sleeping on his bed.

c) Allah could have sent Jibrael or any other angel to sleep on the Prophet (S)’s bed and etc.

However, Allah willed that Ali (‘a) sleep on the Prophet’s bed and become the WASILAH of his safety.

It is important to remember that the Prophet (S) does nothing without Allah’s instructions. Both the above quoted actions of the Prophet (S) were by Allah’s command. If Muhammad (S) could take the assistance of Imam Ali (‘a) why can’t I?

3. Surah Yusuf:

اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ

“Take this my shirt and cast it over my father’s face; he will again be able to see, and come to me with all your families”. (12:93)

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ

“So when the bearer of good news came, he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah that which you do not know?” (12:96)

These verses refer to Hazrat Yusuf and Hazrat Yaqub (‘a). When the brothers of Yusuf (‘a) realized that the generous king of Egypt was none other than

Hazrat Yusuf (‘a) himself, they informed him of their father Hazrat Yaqub (‘a) who had lost his vision by excessive crying due to the separation from Yusuf (‘a). Hazrat Yusuf (‘a) then gave them his shirt with instructions as set out in the verses above.

Both Yaqub (‘a) and Yusuf (‘a) were Allah’s Prophets, His proofs of the time (Hujjat) and Ma’sumin (infallible). Several options were possible;

i. Hazrat Yusuf (‘a) could have prayed to Allah directly for Him to restore his father’s vision.

ii. Hazrat Yaqub (‘a) could have prayed to Allah himself to be relieved of his blindness the way Hazrat Ayub (‘a) did when he was distressed.

- Surah Al-Anbiya:

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

“And Ayub when he cried to his Lord saying: Harm has afflicted me and You are the Most Merciful of the merciful”. (21:83)

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ

“Therefore We responded to him and took off what harm he had”. (21:84)

iii. Hazrat Yusuf (‘a) and Hazrat Yaqub (‘a) could have prayed together directly to Allah after being reunited.

iv. After the reunion with his father, Hazrat Yusuf (‘a) could have then touched his father’s eyes with his own hands and pray to Allah for cure.

Instead, he sent him his shirt and that cured him! HazratYusuf (‘a) came to his father’s aide by “Proxy”. Does this smell of shirk? Can anyone dare say YES? What then has happened here?

    a. The prophet’s shirt acquired the healing property by virtue of it being associated with ISMAH.

    b. It is Allah who put that property of healing in the shirt; the shirt on its own had no power.

    c. An ordinary thing, even man-made, becomes extraordinary and special when associated with special people. It becomes the cause, means and source of physical as well as spiritual cure. It becomes a Wasilah to get proximity to Allah and for miracles to happen.

This event and the verses are a clear proof of the Wasilah of a person and of the validity of Istighatha. It is appropriate to mention here that objects like the clay of Karbala (Khake Shifaa), Dharih, Alam etc are all associated with masumeen (‘a).

No sane person worships these objects. They are used like the shirt of Hazrat Yusuf (‘a) and for all practical intents and purposes have a similar effect based on one’s faith and sincerity.

Allah (SWT) gives some of these divine powers to selected individuals amongst His creatures as mentioned in the Qur’an.

- Surah Al-Baqarah:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

“Behold Abraham said “My Lord show me how You give life to the dead” He (Allah) said “Do you not believe?” He said “Yes but to satisfy my understanding”. He (Allah) said “Take four birds; tame them to turn to you; put a portion of them on every hill, and call to them: They will come to you (flying) with speed. Then know that Allah is Exalted in Power, Wise.” (2:260)

The verses are self-explanatory. Ibrahim (‘a) wanted to witness how we are going to be raised on the Day of Judgment after death. Allah could have told him to scatter the remains of the birds on the four mountains and watch what would happen. He could have then instructed the birds to come back to life since it is He Who gives life and death and only He Has that Jurisdiction. Instead, He asked Ibrahim to call the birds and they flew to him alive.

What Allah Did in fact was He empowered Ibrahim to give life to the dead? Does this in any way mean that He made Ibrahim His partner in giving life to the birds? No, obviously. It is He Who ultimately gave life to the dead birds but through Ibrahim’s command. Similar powers have also been conferred to people other than the Prophets, peo- ple who enjoy special status in front of Allah.

- Surah Al-Naml:

قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of any eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the grace of my Lord!” (27:40)

These verses refer to the event of Prophet Sulayman (‘a) and the throne of the queen Sheba of Abyssinia. The throne was brought ‘miraculously’ by one of the ministers of Hazrat Sulayman (‘a), a pious and learned man called Asif Barkhiya. Hazrat Sulayman (‘a) was the messenger of Allah and His “proof” of the time. He had been given the kingdom of the world and all the physical and natural forces were under his command. Sulayman (‘a) had the following options:

• He could have instructed the wind to bring the throne.

• He could have prayed to Allah to send the angels to bring the throne.

• With his own God-given powers, he could have willed the throne to come to him.

This event of Hazrat Sulayman (‘a) shows that some people, although neither prophets nor Imams, have gained special status with Allah and have been granted special powers and authorized to use them for the benefit of mankind.

Personalities like Bibi Zainab (‘a) and Hazrat Abbas (‘a) although not ‘ma’sum’, have come close to that status and are ‘Mahfoodh’ (protected) from committing sins and errors. They have been granted special powers by Allah and have been authorized to use them for the benefit of their followers. It is not surprising that Hazrat Abbas (‘a) is called “Babul Muraad”, the door through which prayers are accepted.

4. Surah Al-Qasas:

وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ

“And he went into the city at a time of vigilance on the part of its people, so he found there in two men fighting, one being of his party (Shi’a) and the other of his foes, and he who was of his party (Shi’a) cried out to him (fastaghatha) for help against he who was of his enemies, so Musa struck him with his fist and killed him….” (28:15)

(the words in the brackets are the exact words used in the Qur’an)

This verse is “the final nail in the coffin” of the detractors of Tawassul. It clears all doubts surrounding the discussion on Istighatha. This verse refers to the event of two people fighting each other. One was the follower of Hazrat Musa (‘a); the Qur’an in very clear words describes him as the Shia of Musa (‘a). When this Shia saw his leader or master, Hazrat Musa (‘a), he immediately gave a cry of distress to him and called him to his aid i.e. made Istighatha to him. In essence he shouted; مَدَدْ يَا مُوسَى or يَا مُوسَىٰ اَدْرِکْنِي O Musa come to my help!

If this was wrong, shirk and bid ‘at, the prophet of Allah would have immediately rebuked his follower with words such as “Don’t ask for my help! Don’t call me to your aid, it is shirk and haram. You should only call Allah to help you!” Instead Hazrat Musa (‘a) immediately came to his rescue and relieved his follower’s distress.

If the Shia of Hazrat Musa (‘a) could say مَدَدْ يَا مُوسَى or يَا مُوسَىٰ اَدْرِکْنِي and it was not wrong to do so (we know this because Hazrat Musa (‘a) did help him), Why can’t a Shia of Ali (‘a) say

یَاعَلِيْ مَدَدْ

- “O Ali help”

Why can’t a Shia of Al-Mahdi (aj) say

یَا صَاحِبَ الزَّمَان اَدْرِکْنِي

- “O Master of the Time help me”

Why in Hazrat Musa (‘a)’s case, it is not shirk and bid ‘at while in Ali (‘a)’s and Al-Mahdi (aj)’s case it’s shirk and bid’at?

This verse in very clear words shows that calling out for help, asking for the aid of certain people is not only allowed, but is met with a positive response!

In fact we can’t even reach the Holy Prophet (S) without Wasilah let alone Allah who is well beyond the Prophet (S). In the hadeeth quoted by all Muslims, the Prophet (S) has said

“I am the city of knowledge and Ali is its gate, so whoever wants to come to the city should come through its gate”.

This hadeeth clearly shows that Ali (‘a) is the Wasilah to gain proximity to the Prophet (S). The Prophet (S) cannot be reached without going through the Wasilah of the Ahlul Bayt. Thus, it is only by the Wasilah of the Ahlul Bait (‘a) i.e. Ali (‘a) and his family, that we can reach the Prophet (S) and ultimately Allah (SWT).

In conclusion therefore, calling out for help of the Holy Prophet (S) and his Ahlul Bayt (‘a) with statements like:

یَاعَلِيْ مَدَدْ

O Ali help (me)!

یَا صَاحِبَ الزَّمَان اَدْرِکْنِي

- “O Master of the Time help me” etc is neither

Bid ‘at, Shirk nor Haram provided the conditions mentioned earlier are kept in mind.

It is erroneous to think that we can reach Allah directly without passing through the doors of Muhammad (S) and his Ahlul Bayt (‘a). Allah (SWT) can only be reached through the WASILAH of Muhammad (S) and his holy progeny (‘a) whether it is by:

a. Performing the actions they taught us

b. Using their status to invoke Allah

c. Asking them to pray for us OR

d. Asking them directly to grant us our wishes by His Permission.

We need to reiterate the points made earlier in the discussion regarding Wasilah of Muhammad (S) and his Ahlul Bayt (‘a).

They:

1. Do not have powers independent of Allah. Whatever power they have is from Allah

2. Will not do anything against Allah’s will or command

3. Cannot over rule Allah’s decisions

4. Cannot make suggestions to Allah or change His decree.

Whatever they do is strictly by Allah’s Permission and Will. Whoever thinks that by invoking the Wasilah of these holy personalities or supplicating to them directly will get what Allah does not want him to get is in error.

Another argument that is commonly presented is:

“These people are dead anyway, how can one talk to and take the Wasilah of a dead person?”

There are two issues here:

1. Can a dead person hear when talked to? And

2. Are the people whom we call for Wasilah or Istighatha dead in the sense of death that we know of?

Let us examine the Qur’an on these issues.

- Can The Dead Hear?

فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَا صَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ

“So they slew the she camel and revolted against their Lord’s commandment, and they said: “O Salih! Bring us what you threatened us with, if you are one of the apostles.”(7:77)

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

“Then the earthquake overtook them, so they became motionless bodies in their abode.” (7:78)

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِنْ لَا تُحِبُّونَ النَّاصِحِينَ

“Then he turned away from them saying “O my people, I did certainly deliver to you the message of my Lord and I gave you good advice, but you do not love those who give good advice” (7:79)

The verses are self-explanatory. They refer to the incident of Nabi Salih (‘a) and his people’s act of slaughtering the she camel and their arrogant behavior.

The last verse very explicitly tells us that after the descent of Allah’s wrath on the people of Salih, and when they were motionless dead bodies, the noble Prophet of Allah spoke to them and addressed them as though they were alive.

This is a clear proof that the motionless bodies, though physically dead, could hear what the Prophet (‘a) was saying other wise the action of the Prophet of Allah would be purposeless and without any wisdom (God Forbid). In another part of the Surah:

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

“Then the earthquake overtook them, so they became motionless bodies in their abode”. (7:91)

الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا ۚ الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ

“Those who called Shuayb a liar were as though they had never dwelt there in; those who called Shuayb a liar they were the losers.”(7:92)

فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ

“So he turned away from them and said “O my people! Certainly I delivered to you the messages of my Lord and I gave you good advice; how then shall I be sorry for an unbelieving people?” (7:93)

Again we see the noble Prophet of Allah talking to the dead showing that they could hear him.

The Battle of Badr:

After the battle of Badr when the Muslims came out victorious and the battlefield was strewn with slaughtered enemies of Allah, the holy Prophet (S) came to the dead bodies and spoke to them. He asked them if Allah fulfilled His Promise on them as He Had fulfilled on the Prophet (S). The companions were surprised to see the Prophet (S) talking to the dead and asked him:

Can these dead people hear you? The holy Prophet (S) replied

They can hear more than you now.

After death, if Allah’s enemies can hear, what about a Muslim? A Mu’min? A Martyr? What about an infallible Prophet and Imam? Won’t they be able to hear and respond as well?

This is the basis of recitation of Talqeen. The dead can hear.

2. Are The People Of Tawassul And Istighatha Dead?

It has been seen in the preceding discussion that the dead enemies of Allah can hear when talked to. The special friends of Allah are not even dead! Though they have died in our sense of the word. They would thus be hearing and responding in a special way though we may not be able to comprehend it. Again the Qur’an is explicit about it:

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

“And do not consider those killed in the way of Allah as dead, but they are alive and getting sustenance from their Lord”. (3:169)

They may not be physically present in front of us but they are very much alive. We can again refer to the example of the Salaam in Salaat. That is sufficient to prove that the Holy Prophet (S) is very much alive, can hear our salutations and replies back.

The major misconception that is spreading around from the Wahabi school of thought is that:

The Prophet (S) is a human being like us and there is no difference between him and us. We die and can have no effect on the living any more. Similarly, the Prophet (S) is dead and gone and therefore he cannot have any influence on our lives.

The often quoted verse is:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ…

“Say: I am but a man like you…” (18:110)

There is no doubt that the Prophet (S) is a human being like us and not an angel. He was given a physical body like us and had all humanly feelings such as pain, hunger, thirst, bodily needs, emotions, physical urges and so on that all humans need for survival. But that is where the similarity ends.

At a spiritual level can any one claim that he was like us? Let us see what the Qur’an says, very briefly (as this is a subject on its own), regarding the Prophet (S).

- Surah Al-Hashr:

لَوْ أَنْزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“Had We sent down this Qur’an on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah and We set forth these parables to men that they may reflect” (59:21)

This refers to the spiritual power and magnificence of the Qur’an. The power and grandeur of the Qur’an is such that the night in which it was revealed is crowned as “The Night of Power” – Laylatul Qadr.

The Qur’an, whose power and magnificence would have shattered a mountain, was revealed in that form on the Prophet’s (S) soul:

- Surah Al-Baqarah:

قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

“Say: whoever is the enemy of Jibrael, for surely he revealed it to your heart by Allah’s command. Verifying that which is before it and guidance and good news for the believers”. (2:97)

It is not possible to imagine what strength Allah (SWT) gave to Muhammad (S)’s soul that it could bear the weight of the Qur’an. Indeed, the weight of the Qur’an was such that it had its effect on Muhammad (S).

- Surah Taha:

طه

“Ta Ha” (20:1)

مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ

“We have not sent down the Qur’an to you (O Muhammad) to cause you distress” (20:2)

The Prophet (S) is quoted to have said after the revelation of Sura al Hud: “Suratul Hud has made me old”.

This reflects the spiritual powers of the Qur’an and what great spiritual strength the Prophet (S) had. Muhammad (S) is Allah’s special being unlike any one else He created.

- Surah Al Anbiya:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

“And We have not sent you but as a mercy to the worlds” (21:107)

We need to ask at this juncture whether the mercy alluded to in the verse above is a time limited benevolence or one for all eternity. Was he (S) a mercy for the people of his time or is this “mercy” to continue for as long as the Qur’an (and this verse) exists, as long as the Universe exists, as long as the need for the mercy exists? The answer is in the verse itself - he was sent as a mercy to the Worlds!

Not only is he a mercy to our world, but to as many worlds as Allah Has created, and he (S) will continue being Allah’s mercy as long as the worlds exist - even after our world comes to its end. We need to realize that all Allah’s Mercy we see in this world of ours is a direct consequence of the Wasilah of Muhammad (S) – no matter what form this Mercy takes.

It is not surprising therefore to see Imam Ali (‘a) starting the first statement of Dua Kumayl as:

اللَّهُمَّ إِنِّي أَسْألُكَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْء

“O Allah! I beseech You by Your Mercy which encompasses every thing”.

Isn’t this the Wasilah of the Prophet (S) that Imam Ali (‘a) is taking in this Dua?

The answer is found in the following Ahadith: Imam Ali (‘a) said:

“We the Ahlul Bayt are the Most Beautiful Names of Allah (Asmaul Husna) by which when the Almighty Allah is asked, He Responds”.

Imam Muhammad Al Baqir (‘a) said:

“We (Ahlul Bayt) are the Most Beautiful Names of Allah (Asmaul Husna), and without knowing us, Allah does not accept any deed of His servants”

In Hadith al-Kisaa, Allah tells Jibraeel:

إِنّي ما خَلَقتُ سَماءً مَبنَّيةً وَ لا أرضاً مَدحيَّةً وَ لا قَمَراً مُنيراً وَ لا شَمساً مُضيِئةً وَ لا فَلَكاً يَدُورُ وَ لا بَحراً يَجري وَ لا فُلكاً يَسري إِلاّ في مَحَبَّةِ هؤُلاءِ الخَمسَةِ الَّذينَ هُم تَحتَ الكِساء ِ

“I have not created the high heaven nor the stretched earth, neither the illuminating moon nor the shining sun, neither the revolving sky nor the flowing seas, nor the sailing ships but in the love of these five who are under the cloak”.

Jibraeel was curious about the identity of the people who were the reason for his own creation.

فَقالَ الأَمِينُ جِبرائِيلُ : يا رَبِّ وَ مَنْ تَحتَ الكِساءِ ؟

Asked Jiraeel: “O my Lord! And who are under the cloak?”

Allah replied:

هُم أَهلُ بَيتِ النُّبُوَّةِ وَ مَعدِنُ الرِّسالَةِ هُم فاطِمَةُ وَ أَبُوها ، وَ بَعلُها وَ بَنوها

“They are the Ahlul Bayt and the source of the Message are Fatimah, her father, her husband and her children (‘a)”.

A point worth pondering on is that the word used for children here is banuwha. In the Arabic language, unlike in English, nouns can be singular, dual or plural. Banuwha is the plural tense i.e. more than two children.

Under the cloak of Fatimah (‘a) there were only Imam Hassan (‘a) and Imam Husayn (‘a). Why then is Allah referring to Fatimah (‘a)’s children in the plural and not the dual tense? We will leave this riddle for the reader to solve!

We see therefore that the whole universe and whatever is in it has been created for the love of Muhammad (S) and his Ahlul Bayt (‘a).

Can anyone still claim that Muhammad (S) is an ordinary person like us and that he can have no effect on us?

- Surah Al Ahzab:

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

“O Prophet! Surely We have sent you as a witness, and as a bearer of good news and as a warner” (33:45)

وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا

and as one inviting to Allah by His permission and as a light giving torch” (33:46)

Allah has compared Muhammad (S) to a shining lamp (or moon) Are these just flowery words that a lover is using to address His beloved? Certainly not! Just like the way the physical moon has an effect on the earth in spite of it being away from the earth, the Prophet is the shining lamp and the moon of the universe.

He too has an effect on the earth and the universe at large, even if he is physically away. Muhammad (S)’s radiance and effect is not confined to his physical body and being. He is much greater than his physical being and his spiritual influence is way beyond his physical presence.

It only needs a submissive heart to feel him, talk to him and benefit from the Mercy that he has been granted by Allah for the benefit of those who want to take it. Those who say that Muhammad (S) is dead are in fact dead in their hearts and cannot perceive him, and this extends to his Ahlul Bayt (‘a) as well as he has said:

“The first of us is Muhammad”.
“The middle of us is Muhammad”.
“The last of us is Muhammad”.
“All of us are Muhammad”.

A quick glance at Ziyarat Jamia Kabira will show what status the Ahlul Bayt (‘a) of the Prophet (S) enjoy in front of Allah. To quote a few verses:

• You are the true reflection of His Light and Signs, authority to guide has been conferred on you

• You are the main means of approach

• Peace be on the guides (Imam) who give a calling and lead unto guidance, you are the loving guardians, the protecting defenders, the people of the holy Qur’an, the “those who are in authority” the “that (good) which Allah has left with people”

• His good, His group, His wisdom, His argument, His path, His light, His proof, the Mercy and the Blessings of Allah.

It is imperative that one, especially the Shia of Ahlul Bayt, reads this Ziyarah, understands and ponders over it again and again. It is highly recommended to read this Ziyarah during our times of “Greater Occultation” (Ghaybate Kubra). One gets a very clear picture of who the Ahlul Bayt are from this Ziyarat.

We now see that the question of their Wasilah and Istigatha being void and unacceptable because they are dead is baseless. They (Muhammad and his holy Ahlul Bayt (‘a)) are very much alive and their Wasilah is the basis of our Ibaadah being accepted by Allah (SWT).