Jump to content

Tawassul Of Dead: When It's Shirk & When Not?


MuhammedAli

تجویز کردہ جواب

Introduction:

Tawassul (i.e. intermediation) is is defined has supplicating Allah (subhana wa ta'ala) via living/dead intermediary or invoking Allah (subhana wa ta'ala) on account of good deeds done, or supplicating to Allah (subhana wa ta'ala) mentioning His beautiful names to draw closer to Allah (subhana wa ta'ala).

 

There are many types of Tawassul which are supported with evidence from Quran & Ahadith, but in this article I will limit my self to Tawassul of the dead. Tawassul of dead; 1) asking the dead person to invoke Allah (subhana wa ta'ala) on your behalf with the belief that they hear, invoke Allah (subhana wa ta'ala) bi'iznillahi ta'ala (i.e. permission of Allah), 2) asking the dead person directly to assist you bi'iznillahi ta'ala has a servant of Allah (subhana wa ta'ala) are subject of polemical controversy.

Ahlus Sunnah's position on these two disputed form of tawassul is; they are permissible, and to substantiate the permissibility Ulama of Ahle Sunnat present evidences from Qur’an, Sunnah. Where as Wahhabi-Khariji’s consider these practices shirk al Akbar and equate these practices to grave-worship. They also declare anyone who practices these two forms of Tawassul as Mushrik; declaring them to be kaffirs, wajib ul qatal, whose property can be seized and women folk enslaved.

In the methodology of Ahle Sunnat if all the evidence from Qur’an and Sunnah which supports these two practices was to be categorized as fabricated, weak, non-existent and the aqeedah of Tawheed was correct of the person practicing Tawassul then these two forms of Tawassul will be considered reprehensible innovations which do not effect negatively the tawheedi aspect of a Muslims aqeedah.

 

Explanation Of Tawheed & Shirk.

One who believes that knife cuts, one who believes waters quenches thirst, food satisfies hunger such a person can be Mushrik as well as Muslim. Muslim, because language has evolved. Instead of saying Allah (subhana wa ta'ala) is the one who cuts with knife, the cutting is with Allah (subhana wa ta'ala), and not with knife, burning is with Allah (subhana wa ta'ala) and not with fire we attribute the attributes of cutting, burning, to objects which Allah (subhana wa ta'ala) created. In reality the cutting, burning, is on His command. We know this because if it was nature of knife to cut, it would have cut Ismail (alayhis salam), if it was nature of fire to burn it would have burnt Ibrahim (alayhis salam), there inability to bring harm to these two Prophets is proof that cutting, burning are controlled by Allah (subhana wa ta'ala). When the izn for the knife to cut comes to knife, it cuts, then fire burns, then water satisfies thirst, then food fills the stomach, and nourishes, without Allah’s (subhana wa ta'ala) izn, fire can not burn, knife can not cut, water can not quench thirst, and food doesn't nourish, and eye doesn’t see, and hears don’t hear.

Mushrik, because one can ascribe to same understand yet attribute this belief to many gods or ascribe this belief for only Allah (subhana wa ta'ala), yet believe there are other gods. Or Mushrik because he does not believe in existence of any god. In this case he would be negating Allah's (subhana wa ta'ala) act of creation of universe as well as everything with in it and will be negating every attribute which Allah (subhana wa ta'ala) granted to his creation. From this it becomes apparent that certain creeds can be neutral and only become Shirk when they are coupled with Shirki aqeedah. Tawassul of the dead/living is one such issue, by itself can not be termed as Shirk until the creed of the person who makes tawassul of the dead/living is Shirk, then one who makes tawassul of the dead would be guilty of Shirk of Ibadah.

Let me clarify, the point clearly, if one believes that living/dead, can grant son, bi'iznillah, its not Shirk. But if one believes that the living/dead can grant anything without the izn of Allah (subhana wa ta'ala), this is Shirk, because all creation is dependent upon Izn of Allah (subhana wa ta'ala), and Allah (subhana wa ta'ala) is only who requires izn of no one, hence by disbelieving in belief in bi'iznilah, one becomes Mushrik because he has made the living/dead, equal to god, has given that living/dead a attribute, right which only is reserved for Allah (subhana wa ta'ala).

Aqueduct of Tawheed states, that Allah (subhana wa ta'ala) grants, but he grants through wasail, means, he gave Maryam (alayhis salam) Isa (alayhis salam) as the Son, we if someone was to say, Jibraeel gave Maryam the son, while still holding to the belief that Allah (subhana wa ta'ala) in reality grants the son, he is not Mushrik, but if he believes Jibraeel grants the son, without izn of Allah (subhana wa ta'ala), without Allah (subhana wa ta'ala) commanding him, and its Jibraeels power to give son and Jibraeel is independent to give son, and does not require izn from Allah (subhana wa ta'ala), he has made Jibraeel (alayhis salam) a god beside Allah (subhana wa ta'ala).

 

Explanation One: For Shirk There Are No Exceptions.

 

Shirk has no exceptions, what is Shirk will remain Shirk in all conditions. If one believes in Allah (subhana wa ta'ala) having a son its Shirk because attributing a partner with Allah (subhana wa ta'ala) is by its nature Shirk. Therefore if one was to attempt to establish for Allah (subhana wa ta'ala) a daughter, mother, wife, we will by default understand this is Shirk, because of very nature of Shirk, and we will entertain no exception to this rule for any type of partner with Allah (subhana wa ta'ala). What was Shirk in the time of Adam (alayhis salam) is Shirk now, what was Tawheed in the time of Adam (alayhis salam) is Tawheed now. Tawheed and Shirk do not change and are not subject to exceptions because Allah (subhana wa ta'ala) does not change.

 

We believe the living can hear as well as the dead can hear, yet the transition of this belief between the living and the dead does not make this belief Shirk. Similarly seeking the aid from living with correct Tawheedi aqeedah, and then with the same aqeedah asking the dead for aid can not be termed as Shirk, because the transition between seeking of aid from living to dead is with same Tawheedi aqeedah.

 

To explain it simply Shirk is asking for help from the living or the dead, Kabah, grave, idol, a Prophet or wali and what ever else you can imagine, with the aqeedah that the one you asking for help is partner with Allah (subhana wa ta'ala), either in His Zaat or Sifat or A'faal or in one or all aspects of Tawheed.

Explanation Two: Tawheedi Aid & Shirki Aid.

Supplication, petitioning, beseeching, Allah (subhana wa ta'ala) is an act of worship and beseeching, petitioning, supplicating to a deity, a idol, is an act of Ibadah, and 'Shirk fil Ibadah'. Beseeching, petitioning, to a person, with the belief; he is person, human being, Allah (subhana wa ta'ala) created him, and is creation of Allah (subhana wa ta'ala) like rest of creation, is not Shirk, nor an act of worship.

If one beseeches, petitions, ask, requests with the aqeedah that this living or dead, is Allah's (subhana wa ta'ala) creation, Allah (subhana wa ta'ala) created him like the rest, is not partner with Allah in His Dhaat, Sifat, Aafaal, but he/she grants with Allah's (subhana wa ta'ala) izn, then it is not Shirk.

Explanation Three: Sajdah Of Worship & Sajdah Of Respect.

 

Bowing to creation of Allah (subhana wa ta'ala) with the aqeedah that, this, Adam's form, idol,Kabah, Wali, Ghawth, Qutb, Abdal, Seikh, Ganesh, Seeta, Geeta, Ravan, Hanuman, Jesus, Uzair, Alat, Uz'zaat, Ma'naat are partners in Zaat, or one or more Sifaat, A'faal of Allah (subhana wa ta'ala) is Shirk Al Akbar specific Shirk of Ibadah, and even if no Sujood was performed, no Raku was performed, no Qayam was performed, still due to the aqeedah Shirk Al Akbar will be warranted.

Bowing to Adam (alayhis salam) with the aqeedah, that Allah (subhana wa ta'ala) created him, he is not partner with Allah (subhana wa ta'ala) in His Zaat, or one or more Sifaat or A'faal but only creation of Allah (subhana wa ta'ala) will not warrant Shirk but means tahzeem, respect, and honoring. If the angles had bowed down with the aqeedah that he is partner with Allah (subhana wa ta'ala) in His Zaat, or one or more Sifaat or A'faal then the angles would have been guilty of Shirk Al Akbar (i.e. Shirk of Ibadah).[1]

 

Note, this discussion was not to legitimize the Sajdah e Tazeemi (i.e. prostration of respect) to creation of Allah (subhana wa ta'ala) but to explain the point of aqeedah of Tawheed, and Shirk. Ahle Sunnat Wal Jammat forbids Sajdah e Tazeemi to any creation of Allah (subhana wa ta'ala) due to it being explicitly being declared haram by Messenger (salallahu alayhi was'salam).

Explanation Four: Wahhabi Ignorance Of Shirk.

Heretics make takfir of Muslims by making qiyaas that the Mushrikeen asked their idol-gods who were human beings of past Ummah's for aid and a person who asks dead Seikh to make dua to Allah (subhana wa ta'ala), or asks directly therefore the person asking for assistance from dead Seikh is Mushrik like the Mushrikeen of Makkah. This means they believe in transition of seeking aid from the living to the dead warrants automatic change of Tawheedi aqeedah to Shirki aqeedah, which is absolute none-sense. At the back of this none-nonsensical methodology the rule being employed to arrive at the mentioned conclusion is: 'Help not in control of dead if asked will warrant shirk.'[2] and its established fact that Shirk is warranted only when one profess polytheistic aqeedah. So if one who openly professes: 'La ilaha il'Allah.' and seeks aid from the deceased, in their warped understanding of Shirk the one seeking aid of the dead as gone through transition of professing of 'Shirk Al Akbar' without actually audibly, professing a polytheistic aqeedah.[3]

The difference between the aqeedah of a Muslim who makes Tawassul of the dead, and Mushrik is of chalk and cheese. The Mushriks of Makkah seeked aid from the idols because these idols were their gods hence they were Mushrikeen. One who asks the deceased to make dua on his behalf to Allah (subhana wa ta'ala) or seeks aid from the deceased directly, does not believe the dead is god, rather believes the dead is means to gain closeness to Allah (subhana wa ta'ala), and this difference of aqeedah makes it clear that its not Shirk.

 

Explanation Five: Dead Inability Is Shirk Or Not.

Wahhabi-Khariji's say: 'Help not in control of dead if asked will warrant shirk.' Dead’s inability to provide you with what they are asked has nothing to do with 'Shirk Al Akbar', rather is the aqeedah which determines 'Shirk Al Akbar' and with polytheistic creed even if you was to ask the living for anything which they can grant or even if you ask no one still Shirk Al Akbar will be warranted.

 

Shirk means associating a partner with Allah (subhana wa ta'ala), it can only be shirk if the dead, and Allah (subhana wa ta'ala) have something in common. Is your Allah (subhana wa ta'ala) dead and can He (subhana wa ta'ala) only help in that state? Yes, on the basis of mafoom al mukhalif one can accuse one who believes in this principle that you believe in dead Allah (subhana wa ta'ala) and only dead Allah (subhana wa ta'ala) can help. But this is not methodology of Ahle Sunnat Wal Jammat we do not infer the opposite until its explicitly professed.

Explanation Six: Explicit Negation Required For Kuffr Or Shirk.

 

Abu Huraira (radiallah tallah anh) came to RasoolAllah (sallalahu aalayhi was'salam) and said O messenger of Allah (sallalahu aalayhi was'salam): "I hear many narrations (Hadiths) from you but I forget them." Prophet said, spread your cloth, Prophet grabbed something in air, and emptied his hand in the garment and said to Abu Huraira (radiallah ta'ala anh): "Take and wrap this sheet over your body." after this Abu Huraira (radiallah ta'ala anh) states: “I did it and after that I never forgot any thing.”[4] RasoolAllah gave him memory, knowledge of hadith didn’t give him vitamins tablets or tell him go on make dua to Allah (subhana wa ta'ala), didn’t say its not in my power this is domain of Allah's (subhana wa ta'ala).

 

Important aspect of this is that if Abu Huraira (radiallah ta'ala anh) had asked referred his lack of ability to remember the ahadith to RasoolAllah (sallalahu alayhi was'salam) with the belief; 'RasoolAllah (sallalahu alayhi was'salam) can help remedy the problem without izn of Allah (subhana wa ta'ala.' then this would have been Shirk. But he referred with Tawheedi aqeedah: 'Allah (subhana wa ta'ala) grants the remedy, RasoolAllah (sallalahu alayhi was'salam) is only means to receive this mercy of Allah (subhana wa ta'ala).' therefore it is not Shirk.

The lesson in this for us is that if one was to affirm that RasoolAllah (sallalahu alayhi was'salam) granted the memory to Abu Huraira (radiallah ta'ala anh) without explicitly stating; 'Allah (subhana wa ta'ala) granted the memory to Abu Huraira (radiallah ta'ala anh) via Prophet (sallalahu alayhi was'salam)'. Or without explicitly stating; 'Prophet (sallalahu alayhi was'salam) granted the memory to Abu Huraira (radiallah ta'ala anh) with permission of Allah (subhana wa ta'ala).' it would not be Shirk, explicit negation of Tawheed, and affirmation of Shirk is required. And if one who seeks aid from the dead/living without actually affirming Shirk, and without we can not assume that that he has made the dead/living a partner with Allah (subhana wa ta'ala) because that’s speculation on ones aqeedah which isn’t permissible unless explicit negation of Tawheed is made in no ambiguous terms.

Explanation Seven: Dead Inability To Help Isn't Shirk.

 

Often its said by the Wahhabi-Khariji's: 'Asking ghairullah of things which are to be asked of Allah is shirk.' This statement reflects absolute ignorance of understanding of Shirk. In this instance a question first: Did Abu Huraira (radiallah ta'ala anh) commit Shirk by referring his inability to RasoolAllah (sallalahu alayhi was'salam)? Is granting sharp memory in domain of ghairullah or Allah (subhana wa ta'ala)? Did RasoolAllah (sallalahu alayhi was'salam) commit Shirk by granting perfect memory to Abu Huraira (radiallah ta'ala)?

Asking the living or the dead ghairullah of what is in domain of Allah (subhana wa ta'ala) has absolutely nothing to do with Shirk Al Akbar till the one asking has polytheistic creed. If Abu Huraira (radiallah ta'ala anh) had polytheistic aqeedah then he would be guilty of Shirk full stop even if he had asked for a glass of water.

Beliefs Which Will Warrant Tawassul As Shirk.

Part One – A: Asking The Dead To Make Dua To Allah.

 

If one was to ask the dead to invoke Allah (subhana wa ta'ala) on his behalf with the belief that the dead has ability to invoke Allah (subhana wa ta'ala) by his own self and not with Allah's (subhana wa ta'ala) given qudra (i.e. power) wasail (i.e. means), not bi'iznillahi ta'ala such a person is guilty of 'Shirk Al Akbar'. Allah (subhana wa ta'ala) alone possess Zaati (i.e. personel) attributes, and association of a Zaati attribute to creation of Allah (subhana wa ta'ala) amounts to Shirk. Also His creation requires His izn (i.e. permission) for everything what they do. And negation of this implies that the dead/living have attribute of Allah (subhana wa ta'ala) meaning their actions are not subject to control of Allah (subhana wa ta'ala) but they are independent of Him, and only Allah (subhana wa ta'ala) is independent, His actions are subject to control of none, He is is doer of as He pleases.

 

Part One – B: Asking The Dead To Make Dua To Allah.

If one was to ask the dead to invoke Allah (subhana wa ta'ala) on his behalf but his belief about that dead was he/she is able to hear the request of supplication by his/her own self and not bi'iznillahi ta'ala such a person is Mushrik, because the living, the dead, all hear with izn from Allah (subhana wa ta'ala), and their ability of hearing is bestowal of Allah (subhana wa ta'ala); He alone hears by His own self, and without izn of another. Therefore by not believing in izn of Allah (subhana wa ta'ala) for that dead’s ability to hear, and by not believing in the fact that the attribute of hearing is bestowal of Allah (subhana wa ta'ala), the supplicant makes that dead a 'absolute partner' with Allah (subhana wa ta'ala) in attribute of hearing, therefore warranting 'Shirk Al Akbar'.

 

Part Two – A: Asking The Dead For Help.
 

If living was to ask the dead to aid him with a glass of water, or a peanut, or by protecting him from harm, with belief; dead was able to hear the request of aid by his/her own self and not bi'iznillahi ta'ala such a person is Mushrik. This is so because the living, the dead, all hear with izn from Allah (subhana wa ta'ala), and their ability of hearing is bestowal of Allah (subhana wa ta'ala);[5] He alone hears by His own self, and without izn of another. Therefore by not believing in izn of Allah (subhana wa ta'ala) for that dead’s ability to hear, and by not believing in the fact that the attribute of hearing is bestowal of Allah (subhana wa ta'ala), the one seeking aid makes that dead a god besides Allah (subhana wa ta'ala) due to seeker of aid attributing to the dead attribute of hearing in 'Haqiqi' terms therefore warranting 'Shirk Al Akbar'.

Part Two – B: Asking The Dead For Help.

If one was to ask the dead to come to his aid or remove his difficulty with the belief that the dead has ability to do this by his own self and without Allah's (subhana wa ta'ala) given qudra (i.e. power) wasail (i.e. means), not bi'iznillahi ta'ala such a person is guilty of 'Shirk Al Akbar'. Allah (subhana wa ta'ala) alone possess Zaati (i.e. personel) attributes, and Allah (subhana wa ta'ala) alone is able to help by His Self, by His own Qudra (i.e. Power). Also Ambiyah (i.e. Prophets), Awliya'Allah (i.e. Friends of Allah), Malaika (i.e. angles), Insaan (i.e. human), Jinn, dead, living, and everything else in the universe requires His izn for everything and Allah (subhana wa ta'ala) alone is independent of requiring izn from another. And negation of this implies that the dead/living have attribute of Allah (subhana wa ta'ala) meaning their actions are not subject to control of Allah (subhana wa ta'ala) but they are independent of Him, and only Allah (subhana wa ta'ala) is independent, therefore establishing independence of a creation Allah (subhana wa ta'ala) is 'Shirk Al Akbar'.

Conclusion:

It will be abundantly clear that Tawassul by its very natures is not Shirk but the believes with which is coupled with may decide if a dua is Shirki in nature or not. If one has Shirki beliefs then on account of his asking the dead/living to make dua to Allah (subhana wa ta'ala) will not make him Mushrik/Muwahid, but the deciding factor is the polytheistic creed which he profess. With his Shirki aqeedah even if he invokes Allah (subhana wa ta'ala) directly he will be Mushrik due to his one or multiple Shirki beliefs. Same rule applies to asking the dead directly to help you. If the aqeedah is Shirki then asking or not asking won't make a difference in being a Mushrik. Note the corner stone of 'Shirk Al Akbar' is polytheistic belief, and when that Shirki corner stone is in your heart tong then asking the dead, living, indirectly or directly, human or Jinn, Allah (subhana wa ta'ala) or angel, nothing will prevent you from being Mushrik. And when Tawheed is firmly established upon the heart, then with correct understanding of Tawheed one can ask the dead, living, directly or indirectly, angle or Jinn, Khaliq or Makhlooq, for a small thing or extra ordinary thing, nothing will make you Mushrik.

 

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razvi

Footnotes:
========

- [1] I know angles dont commit Shirk, can not commit Shirk, point was to demonstrate, that change of aqeedah, warrants Shirk.
- [2] when ever you encounter a Wahabi-Khariji use this principle of theirs ask for explicit, emphetic, unambiguous evidence from Quran, Sunnah which states seeking aid from dead is Shirk. By Allah (subhana wa ta'ala) there is none, this rule is of their own making.
- [3] Sahabi killed a person who professed: “There is no god but Allah, ...” issue reached to Prophet (salallahu alayhi was'salam) Sahabi attempted to justify his action, Prophet (sallalahu alayhi was'salam) repeatedly asked him: “Did you tear his heart in order to find out whether it had professed or not?” and repeated this question till the Sahabi: “... wished I had embraced Islam that day.” [Ref: Muslim, Book 1, Hadith 176] This proves that one who openly profess a creed should not be judged to be negating it based on personel judgement. And the Wahhabi-Khariji principle automatically assumes the transition of Tawheedi aqeedah to Shirki aqeedah. Therefore this principle of Wahabi is against the Sunnah of beloved Messenger (sallalahau alayhi was'salam) who taught explicit affirmation of a aqeedah is the belief of person who affirms it.
- [4] Ref: Sahih Bukhari, Book 3, Hadith 119
- [5] Yes the dead can hear, they can talk, walk, perform prayers one who rejects it is a mubtadi.

Link to comment
Share on other sites

بحث میں حصہ لیں

آپ ابھی پوسٹ کرکے بعد میں رجسٹر ہوسکتے ہیں۔ اگر آپ پہلے سے رجسٹرڈ ہیں تو سائن اِن کریں اور اپنے اکاؤنٹ سے پوسٹ کریں۔
نوٹ: آپ کی پوسٹ ناظم کی اجازت کے بعد نظر آئے گی۔

Guest
اس ٹاپک پر جواب دیں

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
  • حالیہ دیکھنے والے   0 اراکین

    • کوئی رجسٹرڈ رُکن اس صفحے کو نہیں دیکھ رہا
×
×
  • Create New...