PREFACE
This book is intended to protect Muslims from all misconceptions and
misunderstandings prevalent in the Muslim community, regarding the
belief in seeking assistance from great prophets and saints.
Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb(Allah's mercy be upon him)
was a great scholar and a specialist in the field of Prophetic
Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made
voluminous contributions. He earned the title of "Ghazali-e-Zamaan" or
"Ghazali of the Era". In this treatise, he clearly distinguishes
between "Shirk" and "Tawheed". He does so in a very simple manner, so
that all Muslims are able to understand. This strategy of his is based
on the principle of education and the acquisition of knowledge which
is compulsory in the life of all Muslims, whether males or females.
The aim of the writer is not one of trivial argument and discussion
based on hearsay: rather, it is to make the public aware and to
educate them on practices followed by the first generation of Muslims
- yet these practices are, unfortunately, mocked by a few "enlightened
Modern-day" Muslims.
May Allah assist and guide those Muslims who are instrumental in
producing this book and all those involved in the protection of the
pristine faith of Islam. Aameen.
Allah - beginning with the name of - the Most Gracious, the Most Merciful
THE SINGULARITY (ONE-NESS) OF ALLAH.
The Being (Self / Entity) of Almighty Allah is indeed only One. It is
only those who are ignorant and persist in being ignorant need an
explanation on how Almighty Allah is "One" and is actually present.
Those who are Allah-conscious do not desire an explanation on this
subject of Tawheed and Shirk. They in fact accept without questioning.
There is a famous proverb in Arabic as follows: Al Ashyaa'u tu'rafa bi
azdaadihi - "Objects are indeed understood by its opposites."
For example, peace can be understood and appreciated only by a person
who has felt and experienced chaos. A person though who has not felt
chaos, cannot appreciate peace. In the same manner, day cannot be
understood if a person has not experienced night. Likewise, if a
person has not comprehended misguidance how is it possible for him to
understand guidance? Using this very principle, we may ask, if a
person has not understood "Shirk" or Polytheism, how is it possible
for him to appreciate or comprehend "Tawheed" or Monotheism? It is,
therefore, only logical that after we have understood Shirk can we
then understand Tawheed.
The Almighty Allah has in fact very clearly explained the belief of
Shirk and Tawheed, thereby completely eradicating the concept of
non-religion. It is very surprising that after explaining the
differences in the concept of Tawheed and Shirk so clearly, there are
still doubts in the minds of those whose sole duty it is to destroy
the concept or fundamentals of unity that is found in Islam.
THE MEANING OF TAWHEED
The meaning of "Tawheed" is to believe that there is no partner to
Allah in His "Being" and / or in His "Attributes". In other words, how
great is the Being of Allah - we do not believe that there is another
being like Him. If any person believes on the contrary, then his
belief would constitute Shirk. We should remember that the attributes
of Allah, among others, include the act of "listening", "seeing" and
possessing knowledge. If an individual believes that another possesses
these attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAWHEED AND SHIRK
After we have understood the meaning of Tawheed, the natural question
that arises is: if knowledge which is one of the attributes of Allah
is ascribed for another individual, will this really mean that we are
guilty of Shirk? We know that "listening" and "seeing" are also among
the attributes of Allah. If we prove these very attributes for another
individual, will we be guilty of Shirk? In the very same manner, the
attribute of "living" is also among the attributes of Allah. If we
ascribe this attribute for another individual will we again be guilty
of Shirk?
THE DIFFERENCE
No! Dear Muslim brothers and sisters: do not be deceived by those who
hope to mislead you. You should remember that indeed Almighty Allah
possesses the attribute of "living", yet He has, also through His
Mercy, bestowed upon His creation this very quality. The attribute of
"living" which we relate to ourselves is not the same attribute of
"living" as we relate to Allah. The difference is that His attribute
of "living" is non-bestowed, while the attribute of "living" which we
posses, is one which we have been bestowed with by Allah. The
attribute of "living" which He has bestowed upon us is temporary and
non-eternal, while His attribute of "living" is eternal and
non-bestowed.
If this principle is applied to all qualities and attributes, then the
question of Shirk will never arise. It is simple, yet, as we have
mentioned earlier, those Muslims whose sole aim is to deprive Islam of
its unity, peace and harmony, intentionally make it difficult so that
the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?
The answer to this is quite simple. If man has not been given power
and authority, then what indeed is the difference between him and a
stone? We know that Almighty Allah possesses power and authority. We
also know that He has created these attributes within man. You may
well ask: if both possess power and authority, then what is the
difference? The answer to this is quite simple. If one applies the
above principle, there is no doubt that Almighty Allah possesses power
and authority, yet, although possessing these attributes, He is not
subservient to anyone, neither have these attributes been given to Him
by anyone. His slave, man, on the other hand, possesses these
attributes of power and authority, yet, he is still subservient to
Almighty Allah, and these attributes are not his, rather they have
been bestowed upon him by Almighty Allah.
THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE
This very same principle as explained above can be applied to the
question of "knowledge", "seeing", "listening", and other attributes.
Almighty Allah possesses these attributes and so does the slave. No
one has given these qualities to Allah, whilst the slave, on the other
hand, has been given these attributes by Almighty Allah. This is, in
fact, one of the clear differences between Almighty Allah and His
slave.
We understand that if an attribute which is conferred to any slave has
been bestowed upon the slave by Almighty Allah, then this belief
cannot be labeled as Shirk. For example, if we relate the quality of
"hearing" to a slave, we must therefore believe that this attribute of
"hearing" has been bestowed upon the slave by the Grace of Allah -
then this belief cannot be termed Shirk.
At this point an important question arises. Applying the above
principle, we ask, why is it that we condemn the idol worshippers who
also believe that their idols have been given these amazing powers by
Allah? Are they not using the very same principle, which we are
applying?
The answer to this question is quite clear and simple. When the
idolaters believed that their idols were a creation of Allah, they
also should have believed that the slave is undoubtedly in bondage to
the Creator. Without the Creator, the creation cannot come into being.
They also should have believed and accepted that, as in life or in
death, the slave is in need of the Creator. But, they refused to
believe and accept this principle, that is, Allah's Authority.
They began to believe that although their idols were a creation,
Almighty Allah had given the idols "Divinity" and total "God-head".
They believed that after creating their idols, there was now no need
for submission or duty towards Almighty Allah (Allah forbid!) because
their idols could do whatever they wished, even if Almighty Allah had
not commanded them to do a certain thing. The idolaters could not
understand this very simple principle: that the creation can never to
totally independent of Almighty Allah.
DIVINITY CANNOT BE GIVEN
Indeed, Almighty Allah, through His Mercy, may bestow upon His slave
whatever powers He wishes, yet He would not bestow "divinity", which
is permanent and independent - the attributes given to His slave are
not permanent or even independent. The idolaters believed that because
of the tremendous worship performed by the idols, "Laat" and "Manaat",
Almighty Allah set them free to do as they pleased. Based on this
belief, the idolaters believed that their idols have been given
Divinity and God-head. Any person who believes that Almighty Allah has
given any slave "God-head" and "Divinity", has committed Shirk. There
is no doubt in this. This is another difference between the Muslim and
the idol worshipper. The Muslim believes that the servant of Allah
will always remain a servant and can never become one possessing
God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER
BE TERMED SHIRK
The Almighty Allah states in the Holy Quran: "Who is he that can
intercede with Him, except by His command?" (Surah Baqarah: Verse 255)
From this Quranic injunction, an important fact is becoming apparent
to us. Almighty Allah is quite clearly stating to us that not everyone
will be given permission to intercede except those to whom He has
given permission. It is also a warning to the idol worshippers, in
that they should not believe and hold high esteem of their idols
considering that their idols have never been given permission to
intercede for their worshippers. This clearly proves that their idols
are totally useless.
The beloved slaves of Allah, on the other hand, have been given
permission to intercede. The first to intercede will be the Holy
Prophet Muhammad (Allah's blessings and peace be upon him) as proven
by many authentic sources. After him, other prophets, martyrs
(Shuhada), saints, etc. Another important fact we must always bear in
mind is that if the belief is that anyone can perform miracles without
the permission of Allah, then this belief would be considered Shirk,
whereas if a duty has been allocated, as will be discussed shortly,
then this cannot be considered Shirk.
The Holy Quran is evidence of Prophet 'Isa (peace be upon him)
explaining to his nation some of his amazing miracles. This serves as
a reminder to all, of the power and authority bestowed by Allah upon
His beloved servants. He states: "I heal him who was born blind and
the leper and I revive the dead by Allah's command." (Surah Ale
Imraan: Verse 49)
We know that to perform amazing duties as explained by Prophet 'Isa
(peace be upon him) is indeed the by the Grace of Almighty Allah, yet
this great prophet is actually stating that he can perform them. Is he
guilty (Allah forbid!) of committing Shirk? No, for he has clearly
proven by one verse the difference between Shirk and Tawheed.
When he has said, "these duties are performed through the permission
of Allah", immediately, the issue of Shirk is dismissed and the entire
concept becomes one of Tawheed. Keeping this in mind, when Muslims
state that great prophets and saints can perform miracles and do so
with the permission of Allah, how can any sensible person call this
action Shirk? This belief is purely Tawheed.
If one questions this and states that a Muslim cannot perform these
amazing duties (of miracles and interceding) then he is contradicting
numerous Quranic verses and Ahadeeth wherein amazing qualities and
attributes of the special servants of Allah are explained.
THE REASON FOR THE CREATION OF MAN
Every creation of Almighty Allah has been created for some specific
reason and purpose, for example the sun, the trees, water, the wind.
Explaining the purpose for the creation of man, Almighty Allah states:
"And I have created Jinns and Men, only for them to worship Me."
(Surah Ad Dhaariyat: Verse 56)
Worship can only be performed if there is recognition. In other words,
mankind and jinn have been created to recognize Almighty Allah. The
question that arises is, what is the outcome of this recognition? It
means that the more we recognize Allah, the more we worship Him.
From the above discussion we come to realize that mankind has been
created to recognize Allah, and by doing so we become closer. In other
words, closeness to Allah is the pinnacle of glory in the life of
mankind.
By understanding this, we must examine its implication its results and
its meaning in the light of Islamic Law.
There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining
this: The Holy Prophet (Allah's blessings and peace be upon him) has
explained that Almighty Allah has stated: "Anyone who has enmity with
My Wali (Friend) –so I declare war against such. Among those acts
through which My slave achieves My closeness, the most beloved are the
Fard (Compulsory) acts. My slave also achieves My closeness through
the Nafil (optional - additional) deeds, till I make him My beloved.
When he becomes My beloved, I become his ears through which he
listens, his eyes through which he sees, his hands by which he holds,
his feet by which he walks. When he pleads to Me for anything I
definitely bestow it on him. When he seeks refuge in Me from any evil,
then I definitely save him from it."
Some individuals state that only after achieving this status does the
slave refrain from all bad deeds. This thought is a flagrant
misinterpretation of the Hadeeth for any person possessing a little
common sense will tell you that after refraining from all bad deeds,
does the slave achieve this status. In other words, after he has
adopted piety and abstinence, does he stand any chance of being a
beloved.
In the following verse, Almighty Allah explains how we can achieve His
closeness. He states: "Proclaim, (O dear Prophet Mohammed – blessings
and peace be upon him), "O mankind! If you love Allah, follow me -
Allah will love you and forgive you your sins " (Surah Ale Imraan:
Verse 31)
In other words, only after we have adopted piety & abstinence and in
followed the Holy Prophet (Allah's blessings and peace be upon him),
will we stand any chance of becoming a beloved. The slave first
refrains from bad deeds and actions. He then performs the Fard and
Nafil acts continuously. Then only does he become a beloved. It is not
possible for him to continue performing evil deeds and still feel he
can become the beloved servant of Allah.
Imam Fakhrudeen Raazi (May Allah be pleased with him) in his "Tafseer
Kabeer", explains the above Hadeeth: "In the same manner, if the slave
continuously adopts good deeds, then he indeed reaches that stage of
which Almighty Allah states that He becomes the slave's eyes and ears.
When the magnificent Noor (Light) of Allah becomes the eye of the
slave, then the slave perceives things near and distant. When this
Light becomes the hand of the slave, then he, the slave, is then able
to dispense with things easy and difficult, near and far."
We also come to realize from this explanation that the beloved slaves
of Allah have been given the power to help and assist. Once we have
proven this, how can we call it Shirk if we implore them for
assistance? It can never be Shirk, for although the slave and the
Creator can help and assist, remember that the Creator possesses this
attribute without it being given to Him by anyone. The slave, on the
other hand, possesses these attributes after it has been given to him
by Almighty Allah, and we still believe that the slave is the servant
of Allah and is still subservient to Him. This is the belief of all
Muslims.
When we have understood and accepted this, the difference between
Tawheed and Shirk becomes quite clear, yet, unfortunately, there are
certain individuals who state that they believe in Allah, yet consider
asking His beloved slaves for assistance as Shirk. If this indeed be
their faith, then what, we ask of you, is disbelief (Kufr)?
It also seems to be the habit of these "believers" to relate verses
meant for the disbelievers (Kuffaar) and apply them upon Muslims -
perhaps they are merely following the habit of their forefathers. It
is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May
Allah be pleased with them) used to despise the Khaariji sect the
most. Why? Let us see. He considered them the worst of creation. He
used to say that "these people have made it a practice of theirs, that
whatever verse has been revealed against the idol worshippers, they
relate these verses towards the Muslims."
IMPORTANT QUESTION
Some individual has asked this question, and we feel that it should be
answered. The question is this: we accept that the beloved slave of
Allah possesses all these magnificent attributes. We accept that he
can assist and help. Yet, are not all these attributes only prevalent
in him when he is in this world, for when he dies, will not his body
become a heap of sand and rubble? When it does become a heap of sand,
will not all the attributes found in him finish immediately?
ANSWER
This doubt, in fact, has only been created, for we have merely
considered man to be a combination of flesh and bones. This reasoning
is indeed incorrect, for the essence of man is not flesh and bones,
rather it is the soul. The soul, unlike the flesh and bones, never
dies. If we accept that his soul will die, then how will he experience
the punishment and reward within the grave? Describing the condition
within the grave, the Holy Prophet (Allah's blessings and peace be
upon him) has stated that the grave is sometimes a "Garden of
Paradise" and sometimes a "Pit of Hell".
We, therefore, logically ask: for whom is the grave a hell-pit or a
garden of Paradise? It is, without doubt, for the soul which is still
alive. The soul always has a connection with the body even if the body
has decayed. For example, a ray of the sun, though it may shine on a
heap of sand, on a tree or on the roof of a house, it still has a
relationship with the sun.
So we judge from this that the essence of man is the soul, it is this
which enables him to assist us in times of need and anxiety.
Another query that seems to confuse people is: how is it that we
cannot see the punishment or reward experienced by the body or the
soul? The answer to this is simple. The happenings of the grave are
being experienced within the Aalam-e-Barzakh - a world in itself -
which means, "The Screened World." A logical explanation of this would
be that if a person complains about a headache and although the pain
he is experiencing is an absolute reality, we cannot perceive it or
even comprehend it simply because the pain is screened from our eyes.
Similarly, punishment and reward is experienced within the grave.
Another example would be of a person dreaming. Although he is seeing
himself burning, we cannot see him burning or receiving a gift, for
the simple reason is that his life in that context is screened from
our eyes.
THE SQUEEZING OF THE GRAVE
It is reported in the Ahadeeth that when the person is placed within
the grave, the grave squeezes him, whether he is a Muslim or a
non-Muslim. The earth could be described as "the mother", for man has
been created from sand. Therefore, it stands to reason that all will
return to her. Some of her children who have adopted piety and
abstinence, they will be welcomed and agreeably received. Those, on
the other hand, who have adopted disgraceful behavior & evil ways, she
will receive them, not to welcome but rather to punish them. This
example clearly describes how a Muslim and a non-Muslim will be
treated in the grave. It will welcome the Muslim as a mother caressing
her child, while she will squeeze the disbeliever till his ribs appear
on opposite sides. This illustrates that the soul never dies and that
the reward or punishment within the grave is a reality.
Let us return to the discussion describing the magnificent attributes
possessed by the beloved slaves of Allah. Having proven that his soul
and body still possess these attributes, it means he can still assist
us, traverse miles on end, listen and see things far and near. When he
can still do these things with the permission of Allah, then how can
any sane person term it as being as Shirk if we ask them to assist us?
In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased
with them) narrates that Sahabi (Companion) once pitched his tent on a
plot of ground without realizing that he was doing so over a grave.
After a while, he realized that his tent was over a grave for he could
hear the recital of Surah Mulk. He related the entire episode to the
Holy Prophet (Allah's blessings and peace be upon him), who replied
that the recital of Surah Mulk indeed assists the person within the
grave and protects him from pain and punishment.
From this episode, we see that the beloved servants of Allah are still
alive within their graves, or else the Holy Prophet (Allah's blessings
and peace be upon him) would have merely disregarded the entire
incident. But he did not do so. Rather, he commented on the
excellences of the Surah Mulk, which means that he also accepted that
the beloved servants of Allah are still alive within their graves.
Let us relate another incident from the period of the companions. It
is recorded that in the period of Hazrat Mu'awwiya (May Allah be
pleased with him) that a canal was dug between Mecca and Medina.
Incidentally, the canal passed through that plot of land where the
Shuhada (martyrs) of Uhud lay buried. A person while digging
accidentally cut the foot of a Shaheed with a spade. As a result of
this, blood began to flow from the blessed foot. We learn from this
incident that aside from their souls, even the bodies of these great
and beloved servants of Allah are alive. This incident is narrated in
"Jazbul Quloob" by Shaikh Muhaddith Dehelvi (May Allah be pleased with
him) and "Sharah-us Sudoor" by Imam Jalaludeen Suyuti (May Allah be
pleased with him).
Let us now quote another example from the period of the Taabe'in
(followers of the Companions). Imam Abu Na'eem (May Allah be pleased
with him) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed
(May Allah be pleased with him). The great saint states, "By Allah,
Hameed Taweel (May Allah be pleased with him) and I were burying
Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were
setting the final rocks, one rock accidentally fell into the grave. As
I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah
be pleased with him) was about to perform the Salaah (Prayer) and he
was imploring Allah in the following manner, 'O Allah, You have given
certain of Your creation the permission to perform their Salaah within
the grave, give me also the same permission'. It was indeed beyond the
Mercy of Allah to refuse him."
N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased
with him) was a Taabei'i. He has narrated Ahadeeth from Hazrat Anas
(May Allah be pleased with him) and various other Companions. Shu'ba
states that he used to complete the recitation of the Holy Quran in
one day and night. He also used to fast during the day. Abu Bakr Al
Muzni states that he had not seen a more pious person than Thaabit bin
Aslam (May Allah be pleased with him). ("Kashfun Noor", Imam Abdul
Gani Naablisi, pg. 9)
Imam Baihaqi (May Allah be pleased with him) narrates from Qazi
Nishapuri Ebrahim (May Allah be pleased with him) who states that, "A
pious woman passed away. Among those present for her funeral prayers
was a shroud thief, who attended only with the intention of noticing
where she was being buried. As darkness set in, he dug the grave and
was about to steal the shroud when the pious lady exclaimed, "By
Allah, how strange it is that a dweller of Paradise is stealing the
shroud of another dweller of Paradise!" She explained that whosoever
took part in her funeral, Allah would forgive them, and that the
shroud thief had taken part in the funeral prayers. The thief
immediately covered the grave and repented with a sincere heart."
Indeed this is the greatness of the beloved servants of Allah that one
goes to them as a thief and returns as a saint himself.
It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated:
"When My slave becomes My beloved, then his words and attributes
become the mirror of My words and attributes. Whatever he pleads for,
I bestow it upon him. If he seeks refuge in Me, I protect him."
As we have seen, all these gifts are still found in the beloved
servants of Allah even after they have departed from this world. It is
solely due to this that the believing Muslims visit the graves of the
saints for they are indeed people who have been promised the mercy and
assistance of Allah. We derive from these proofs, that if an
individual goes to the tomb of a great saint and implores to him in
this manner, "O beloved servant of Allah, you are indeed the beloved
slave of Allah. Please ask the Almighty on my behalf," how, we ask of
you, can this be termed Shirk, when Almighty Allah Himself has
promised them all these gifts?
After considering these facts, if any person feels that he cannot
achieve any help and assistance by visiting a tomb of a great saint,
then he has not in any way insulted the saint, rather he has doubted
the promise of Allah whereas Allah has promised his slaves His
assistance.
Till now, we have proved that help and assistance that can be rendered
by the beloved slaves of Allah in this world and in the
Aalam-e-Barzakh, the question is: will they be able to assist us in
the Hereafter?
The Holy Prophet (Allah's blessings and peace be upon him) has already
given this answer. He has stated: "The Ulema, the Hufaaz, and the
Shuhada of my followers will indeed intercede on the Day of Judgment.
Even the infant whose parents are Muslims will intercede." If, as some
misled individuals say, that it is Shirk to ask the creation for
assistance, then how will these above mentioned beloved slaves help us
on the Day of Judgment? This again is proof that it is not Shirk to
ask them in this world either!
The events that will take place on the Day of Judgment are clear to
all. We know that mankind will go to each prophet (Allah's blessings
and peace be upon them all) seeking assistance, and when finally they
reach the Holy Prophet (Allah's blessings and peace be upon him), he
will say, "I am for it (that is, I am that person who will intercede
for you)."
He will then go into prostration and praise Almighty Allah, after
which Almighty Allah will say, "O Muhammad! Raise your head. Speak you
shall be listened to. Ask, it shall be granted to you. Intercede, your
intercession will be accepted."
The Holy Prophet (Allah's blessings and peace be upon him) will then
intercede. After him, the great prophets and saints will also
intercede. If it is Shirk to ask the beloved servants of Allah for
assistance, how will it be permissible on the Day of Judgment? We
suggest to those who consider this action as Shirk to voice their
opinion on the Day of Judgment - perhaps they will be amply "rewarded"
for their folly.
May Almighty Allah bestow upon people the strong faith to correctly
differentiate between Shirk and Tawheed. Aameen!
'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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