wahabism chapter3

If people wishing to investigate come to 'Isa ('a) and say: ‘If you are truthful in your claim, then you cure this blind or that one suffering from leprosy’. Then, not only has he not become a polytheist but he will be counted amongst the holy men and will be praised in this action. Now, if after the (apparent) demise of 'Isa ('a), his people ask his holy soul to cure another sick one amongst them, then why should he be regarded as polytheist when the life and death of that person plays no role in polytheism and monotheism. [6]

In short, as per the specification of Qur’an, a group of selected servants of Allah possessed the power of performing extraordinary acts. They would utilize these powers in certain circumstances and sometimes too, the people would approach and ask them to put these powers into action. If the Wahhabis say that no one possesses the power to fulfil these affairs, then these verses bear witness contrary to their saying.

If they reckon such asking to be polytheism then why Sulayman and others made such a request. If they say: Asking for fulfilment of one's need from the awliya through extraordinary means involves the belief in their unseen sovereignty then our reply is that unseen sovereignty is of two types; one is pure monotheism and the other the source of polytheism.

If they say that asking miracles only from the divine living personalities is proper and not from the dead, then we reply that life and death are not the basis of polytheism or monotheism.

If they say that asking cure for the sick by unusual means is (like) asking for the actions of Allah from someone other than Him. We say that the basis of polytheism is to consider that person as God and that he is source of divine activities. Asking for some unnatural act is not similar to asking for the acts of Allah from someone other than Him. This is because the standard to judge an Act of Allah is not that it should be above the limits of ordinary laws so that such requests becomes (the same as) requests for His Acts from someone else. Rather, the criterion for an Act of Allah is this that the doer should be independent in performing that act. If a doer performs an act relying on the divine power, then to ask such an act will not be considered as asking for the Act of Allah from someone other than Him and it makes no difference whether that act is ordinary or unusual.

Regarding specific request for cure from the servants of Allah, we say: Sometimes it is imagined that asking for cure and the like of it from the awliya is (the same as) asking for the Acts of Allah from someone other than Him and the Qur’an says:

“And when I am sick, then He restores me to health.” (Shu'ara: 80)

So, how can we say: “O Prophet of Allah, cure my sickness! The same is true for all that we ask which are of extraordinary nature."

Reply:

This group has still not been able to differentiate the divine acts from the human acts. They imagine that any act which is not by natural way should be called as the divine act and any act which is having natural aspect and physical cause should be called as human act.

This group do not wish and are unable to compare the scale or measure of divine act from the human act. The measure for divine and human acts is never to see whether that act is ordinary or not; otherwise we have to consider the works of magicians as divine acts and consider themselves as Gods.

Rather, the measure in the divine acts is this that the doer depends on Himself in His actions and does not seek help from anyone. Such an act is a divine act. However, if a doer who performs his acts under the light of divine power will be a non-divine one, whether that act is having a physical and ordinary aspect or is something extraordinary.

While performing any act whether ordinary or outside the scope of laws of nature, man always depends on God and seeks help from His power and any act which he performs is fulfilled under the light of such power which is acquired from God. Therefore, possessing such power and similarly, the ability to fulfil our wishes and requests by them are never a source of polytheism because in all the stages we say that God has given them such power and God has authorized them to utilize it.

The great teacher, Imam Khumayni says about divine acts as such:

“The divine act is that act where its performer performs it without interference from outside and without seeking help from another power.”

In other words, the divine act is that act which is performed independently and its performer is needless of others. Non-divine act is exactly opposite to this.

God creates the Universe, gives sustenance and cures the sick without seeking help from any power. No one interferes in His affairs either wholly or partially and His Power and Strength is not acquired from anyone.

However, if someone other than God performs an act, whether ordinary and simple or extraordinary and difficult, his power is not from himself. He does not perform that action by his own power. [7]

In other words, whenever we believe a being to be independent either from the viewpoint of existence or influence, we will deviate from the path of monotheism. This is because belief in independence in the original existence is similar to his being needless of God in existence. Such a being can be no one except Allah Who is needless of anything in life and His existence is related only to Himself.

Similarly, if we consider his existence to be created by Allah but believe that he is independent in his actions whether ordinary and simple or extraordinary and difficult then in such a case, we have inclined towards polytheism. This is because independence in action finally leads to independence in the original life and existence and if we consider an ignorant Arab to be polytheist it is because they believed that the charge of running the affairs of the world and or the affairs of the people have been transferred and entrusted to their gods and they are independent in them.

Such was the belief of most of the polytheists during the period of ignorance and at the time of the advent of Islam. They believed that the angels and or the stars (which are created ones) were managing the affairs [8] or that at least some of the divine affairs like shafa'a and ‘forgiveness’ were entrusted to them and they were having complete freedom in them.

If the group of Mu'tazalites, who reckon man to be the creation of God (from the viewpoint of existence) but believe him to be independent in actions and efficacy, ponder deeply over their own sayings, then surely they will realize that such a belief is one kind of hidden shirk {polytheism) even though it is not equal to the shirk of the polytheists. The difference between these two types of shirk is clear. One claims independence in managing the affairs of the world and the divine affairs while the other claims independence of man in his own affairs.

Footnotes: 

[1] Al-Mustalahat al-'arba'a, page 18.

[2] The discussion about unseen sovereignty of Prophets and awliya Allah is sufficient in this treatise and we have discussed them in detail in the book ‘Spiritual power of the Prophets’ and this book has been printed several times

[3] Sura al-Najm: verse 5.

[4] Sura al-Nazi'at: verse 5.

[5] Also refer to Sura al-Baqara verse 60.

[6] For more knowledge about the miracles of 'Isa ('a), refer to Sura Aal 'Imran verse 49 and Sura Ma'ida: verses 100 and 110.

[7] Kashf al-'asrar, page 51.

[8] When 'Amr bin Lahi asked the Syrians the reason for worshipping idols they replied: “We ask rain from them and they send rain for us, we seek help and they help us”. With this belief, he took the idol of Habal to Mecca. (Refer to Sira Ibn Hisham, vol. 1 page 77).

Chapter 16

Pleading Allah by the Right and Position of Awliya

One of the point of differences between the Wahhabi sect and the other sects of Islam is this that the former manifest two kinds of pleading as haram (forbidden) and occasionally as shirk (polytheism) in 'ibadat.

These two kinds of pleading are:

(1) Pleading Allah by the right and position of awliya

(2) Pleading to someone other than Allah.

Now, we shall discuss both of these topics in this chapter.

Pleading Allah by the Position of Awliya

The Holy Qur’an praises different groups under such titles as:

“The patient, and the truthful, and the obedient, and those who spend (benevolently) and those who ask forgiveness in the morning times.”  (Aal-Imran: 17)

Now, if someone in the middle of the night, after the mid-night prayers, turns towards his Lord and pleads God by the right and position of this group and says:

“O Allah, I ask Thee by the right of those asking forgiveness at twilight to forgive my sins.”

How can one call this action as shirk in 'ibada since shirk in 'ibada is this when we worship someone other than Allah and consider him as God or the source of divine affairs. But, in this benediction, we have not paid attention to other than Allah and we have asked only from Allah and nobody else.

Therefore, if such an action is forbidden, it should have some other reason then shirk. At this stage, we shall remind the Wahhabi writers of one point and it is the fact that the Holy Qur’an has mentioned a criterion for differentiating a polytheist (of course shirk in 'ibada) from a monotheist and with this explanation, has closed any kind of interpretation of the word of polytheist according to one's personal opinion. This criterion is as follows:

“And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful.” (Zumar: 45)

In another verse it describes the offenders who are the same polytheist as such:

“Surely they used to behave proudly when it was said to them: there is no god but Allah; And to say: What! shall we indeed give up our gods for the sake of a mad poet?” (Safaat: 35- 36)

According to the contents of these two verses, a polytheist is one whose heart gets disgusted by remembering the Unique God and becomes happy in remembering the others (false gods) and or takes pride if asked to confess in the Oneness of God.

As per this criterion, can we label the one who in the middle of the night, calls nobody but Allah and takes pleasure from His remembrance to such extent that he forbids upon himself the sweet and pleasant sleep and instead, beseeches Him and pleads to Him by the position of the monotheist servants who are His beloved ones as a polytheist? Has he, in such a situation, turned away from the remembrance of Allah or has he acted with haughtiness from confessing His Oneness!?

Why have the Wahhabi writers with unknown and imaginary norms, named all the monotheists as polytheists and reckoned themselves to be the beloved ones of Allah?

By paying attention to this criterion, one cannot call ninety-nine percent of the people of qibla as polytheists and reckon only the group of Najdi's to be monotheists.

The interpretation of shirk in 'ibada has not been left to our discretion and we have no authority to interpret it in the way we like and label any group that we assume as polytheists.

Amir al-Mu'minin and His Pleading to God by the Position of the Holy Ones

In the prayers of Amir al-mu'minin we can find such pleadings very clearly.

After finishing the night ‘Nafila’ (Supererogatory) prayers, Imam would recite this dua:

"O Allah, I ask Thee by the honour of the one who seeks refuge in Thy repentence (he thinks of no shelter other than thee) and who seeks protection in Thy Honour and who is under the shadow of Thy protection and who has seized Thy rope and has not attached himself to anyone except Thee". [1]

In another invocation too, which Imam 'Ali ('a) taught one of his followers, he says as such:

“O Allah, by the right of the questioners and those who turn their attention and seek refuge in Thee; and those who are humble before Thee; and by the right of every worshipper who worships Thee in land and in sea, in desert and in the mountains, we call Thee; like the calling of the one whose helplessness has reached the extremes.” [2]

Is it not that such soul provoking prayers and expression of such feelings before Allah brings no result other than strengthening monotheism! (except for Allah there is no other refuge) and what else can we derive from expression of affection for the friends of Allah which itself is one way of paying attention to Allah!?

Therefore, we should overlook the charge of blasphemy and polytheism which can be found more than any other thing in the ‘kit’ of the Wahhabis and the matter should be looked from another angle.

On this basis, some of the moderates amongst them have mooted the matter of ‘pleading Allah by the awliya’ within the limits of prohibition and aversion. Contrary to the extreme al-San'ani who ruled the matter of pleading within the circle of blasphemy and polytheism, they do not talk about it as blasphemy and polytheism.

Now that the main theme of discussion has been made clear and it is known that the matter should be discussed within the framework of haram (forbidden) and makruh (abominable) it is necessary to prove the authenticity of such tawassul. (recourse)

Occurrence of such pleadings in Islam

In Islamic traditions too, one can find such type of pleadings and with the presence of such firm traditions that have come down partly from the Holy Prophet (s) and partly from his Ahl al-Bayt, one cannot consider such pleadings as haram or makruh.

The Holy Prophet (s) trained that blind person to say as such:

‘Oh God, I ask you and seek your attention for the sake of your prophet Muhammad, the merciful Prophet.. [3]

Abu Sa'id al-Khudri has narrated from the Holy Prophet (s) the following du'a:

Oh God I ask for the sake of those who ask for and I ask you for the sake of the followers of this matter [4]

Adam ('a) repented as such:

I ask you by the right of Muhammad to forgive me [5] 

When the Holy Prophet (s) buried the mother of 'Ali ('a), he recited this invocation for her:

"Forgive my mother Fatima the daughter of Asad and by the right of your Prophet and the Prophets before him and make her place vast and wide (and save her from the torment of grave)." [6] Although in these types of sentences the word of pleading has not been explicitly mentioned yet, the true purpose of them, by the decree of   refers to pleading to Allah by the rights of the awliya. When they say “O God, I ask You by the right of the questioners" it means “I plead You by their rights.”

The suuplications that have been narrated from the fourth Imam ('a) in Sahifa al-Sajjadiyya is itself a clear proof upon the authenticity and soundness of such tawassul. The splendid meanings of the suuplications in al-Sahifa and the eloquence and meanings of sentences makes us needless to mention its authenticity and its attribution to Imam.

Imam al-Sajjad ('a) used to secretly converse with Allah on the day of Arafat as such;

“O God, by the right of those whom You have selected from Your other creatures; by the right of those people whom You have vested authority and have created them for acquainting (the people) of Your position; by the right of those pure ones whom You have connected their obedience to Your obedience and their enmity to Your enmity.” [7]

When Imam al-Sadiq (‘a) performed ziyara of his great grandfather Amir al-mu'minin ('a), he concluded his prayers as such:

“O God respond to my prayers and accept my glorification (of You) and by the right of Muhammad, 'Ali, Fatima, al-Hasan and al-Husayn (‘a) unite us with Thy beloved ones.” [8]

It is not only Imam al-Sajjad ('a) and Imam al-Sadiq (‘a) who in their invocations pleaded to Allah by the right of His beloved ones but, in the supplications of other Shi'a Imams too, one can find such tawassul.

The noble leader, Imam Husayn ibn 'Ali ('a) in one of the supplication says:

“O Allah, I ask You by Your words and the centre of Your honour; and by the inhabitants of the heavens and the land; and by your Prophets and Messengers that You answer my prayers for my affairs have become difficult. I ask You to send salutations upon Muhammad and his progeny and to make my affairs easy.”

These kinds of supplications are so numerous that narrating all of them will lengthen our discussion. It is better that we cut short our discussion here and mention the reasoning and objections of the opposition.

First Objection:

The scholars of Islam are unanimous in their decision that pleading to Allah by the way of a creature or by the right of a creature is haram (forbidden). [9]

Reply:

The meaning of unanimity or rather consensus is this that the scholars of Islam in every period of history or in all the eras are unanimous in their opinion over a decree derived from the commandments.

In such a case, the viewpoint of the scholars of Ahl al Sunnah and their consensus of opinion is itself one of the divine proofs. The Shi'a scholars consider this to be a divine proof from this viewpoint that it is springs from the Infallible Imam's counsel (who lives among the people) and his approval.

Now we ask whether such type of consensus of opinion exists in this matter? We keep aside the Shi'a and other Ahl al Sunnah scholars and consider the opinion of the leaders of the four schools of thought only. Have the leaders of these four schools of thought given fatwa (verdict) that the matter of pleading is forbidden? If they have given such verdict, we request them to produce the text of their verdicts along with the name of the book and the page number.

Basically, such type of tawassul has not be propounded in the books of fiqh (jurisprudence) and hadith belonging to the scholars of Ahl al Sunnah so that they can express their opinion about them. In such a case, how can there be unanimity and consensus as claimed by the author of al-Hadiyyat al-saniyya? The only person whom he says has prohibited this matter is an unknown figure by the name of al-'Izz bin 'Abd al-Salam. As if the opinions of all the scholars of Islam is considered by the author of al-Hadiyyat al-saniyya into the single opinion of al-'Izz bin 'Abd al-Salam.

Thereafter, he has narrated from Abu Hanifa and his student Abu Yusuf that both of them too have said that it is makruh (abominable) to say ‘by the right of so and so’.

In short, there does not exist any proof in the name of consensus in this matter. What worth can the fatwa (verdict) of these two persons have in comparison to the firm tradition of the Holy Prophet (s) and his Ahl al-Bayt which according to the consensus of the traditionists of Ahl al Sunnah are   and their sayings a proof. [10] Moreover, the authenticity of attributing this fatwa to Abu Hanifa is not proved.

Second Objection:

“Asking Allah by the right of a creature is not permissible because the one who is created has no right before the Creator.” [11]

Reply:

Such a reasoning is nothing but ijtihad (independent reasoning) compared to explicit text. If really a creature has no right before the Creator then why in the previous traditions, Adam ('a) and the Holy Prophet (s) of Islam (s) pleaded o Allah by such rights and asked Allah by these same rights?

Besides, how should we justify the verses of the Qur’an? Because in certain instances, the Qur’an has explicitly indicated that the servants of Allah to possess a right upon Allah. The same is is mentioned in Islamic traditions (hadithes).

These are the verses:

“And helping the believers is ever incumbent on Us.” (Rum: 47)

“A promise which is binding on Him in the Torah and the Injil” (Tauba: 111)

“It is binding on us (that) We deliver the believers.” (Yunus: 103)

“Repentance with Allah is only for those who do evil in ignorance.” (Nisa: 18)

Is it proper to interpret so many of these verses just for the sake of propagation of groundless dogmatic ideas?

Now some examples from traditions:

“It is a right upon Allah to help the one who marries because of protecting his chastity from the forbidden acts.” [12]

“The Holy Prophet (s) said: “There are three groups of people to whom help is an obligation upon Allah. A warrior in the path of Allah, a servant who agrees to pay a sum to his master for his release and a youth who wishes to protect his honour by way of marriage.” [13]

“Do you not see the obligation which is upon Allah with regards to His slaves” [14]

Let it not remain unmentioned here that, essentially, no person is having any right even though he may worship God and remain humble before him for ages. This is because whatever a person possesses is from Allah and he has not used any of his own resources in the way of Allah so that it can be compensated in the form of reward.

Therefore, the meaning of this right in such cases is the very divine rewards and positions which Allah, due to His special favours has bestowed upon them and entrusted (these favours) upon Himself. Such a right (or obligation) upon Allah is the sign of His Greatness and Magnificence.

No creature has any right upon Allah except if Allah, due to His Mercy and Favour, justifies it upon Himself and shows that His creatures as creditors and Himself as debtor.

This matter that a creature possesses a right upon Him is similar to seeking of loan by Allah from His poor servants. These commitments and obligations which He has promised is due to His Grace and Honour. Moreover, with utmost Grace, He has considered Himself to be indebted to His virtuous servants and has presented them as owners of rights and Himself as   and an obligor. [15]

Footnotes: 

[1] Sahifat al-'Alawiyya, Islamic Publications, page 370.

[2] Sahifat al-'Alawiyya, page 51.

[3] Sunan Ibn Maja, vol.1 page 441; Musnad Ahmad, vol. 4 page 138; Mustadrak al-Hakim, vol.1 page 313; and others.

[4] Sunan Ibn Maja, vol.1 page 261, 262; Musnad Ahmad, vol. 3 tradition 21.

[5] al-Durr al-manthur, vol.1 page 59; Mustadrak al-Hakim, vol. 2 page 615; Ruh al-Ma'ani, vol. 1 page 217. (In the chapter of tawassul, you had been acquainted with this tradition with greater context).

[6] Ibn al-Sabbagh al-Maliki (d. 855 AH), al-Fusul al-muhimma, page 31.

[7] Sahifat al-Sajjadiyya, du'a No.47.

[8] Ziyara of Aminullah.

[9] Kashf al-'irtiyab, page 32 narrated from al-Hadiyyat al-saniyya.

[10] Hadith al-thaqalayn is an authentic tradition and none denies its authenticity except for the obstinate.

[11] Kashf al-'irtiyab, narrated from al-Qaduri.

[12] al-Suyuti, al-Jami' al-saghir, vol. 2 page 33.

[13] Sunan Ibn Maja, vol. 2 page 841.

[14] Ibn al-'Athir, al-Nihaya, under "h q q"

[15] Sura al-Baqara: 245

Chapter 17

Swearing Upon Other than Allah

Swearing (someone or something) upon other than Allah is a matter which is very sensitive for the Wahhabis.

One of their writers by the name of al-San'ani in his book Tathir al-'i'tiqad has reckoned it to be the source of shirk (polytheism) [1] and the author of al-Hadiyyat al-saniyya has called it as minor shirk. [2]

However we shall, by the Grace of God, discuss the matter without any prejudice and will take into account the Qur’an and the true sunnah of the Prophet (s) and inerrant Imams as the radiant of source for our guidance in this matter.

Our Proofs for Permissibility of Swearing upon Other than Allah

First Proof:

Qur’an is the leader, the al-Thaql al-'akbar (Greater Weight) and the living symbol of every Muslim. In this book, one can find tens of swearings upon other than Allah which, if we were to gather all of them in this book, it would lengthen our discussion.

In Sura al Shams alone, Allah Himself has sweared by nine things from His creation. They are: Sun, its light, moon, day, night, heavens, land and the human soul. [3]

Similarly, in Sura al-Nazi'at, one can find such swearing for three things [4] and in Sura al-Mursalat for two things [5]. In the same manner, such swearings have been mentioned in Sura al-Buruj, Sura al-Tariq, Sura al-Qalam, Sura al-'Asr, and Sura al-Balad.

Once more, we remind you of some examples from the Qur’an.

“I swear by the fig and the olive, And mount Sinai, And this city made secure.” (Teen: 1-3)

“I swear by the night when it draws a veil, And the day when it shines in brightness.” (Lail: 1-2)

“I swear by the daybreak, And the ten nights, And the even and the odd, And the night when it departs.” (Fajr: 1-4)

"I swear by the Mountain, And the Book written. In an outstretched fine parchment. And the House (Ka'ba) that is visited, and the elevated canopy, and the swollen sea.” (Tur: 1-6) 

“By your life! they were blindly wandering on in their intoxication.” (Hijr: 72)

With such successive swearings in Qur’an, can one say that it is polytheism and (haram) forbidden?

Qur’an is the book of guidance and it is an example to follow and a model to adopt. If such a matter was forbidden for the people it was necessary for it (i.e. Qur’an) to mention that such swearings are the specific to Allah only.

Some of the ungifted men who are unaware of the Qur’anic aims, reply in this manner that it is possible that a thing issued from God's side is good but the same thing issued from someone other than God may not be good.

However the reply is obvious. Because truly, if the reality of swearing upon someone or something other than God is polytheism and same as likening that person to God, then why such an absolute or a minor polytheism has been committed by God? Is it right that God practically considers a partner for Himself but forbids others from considering such a partner to Him!?

Second Proof:

In certain instances, the Holy Prophet (s) has sweared upon someone other than Allah.

(1) Tradition From Sahih Muslim

A person approached the Holy Prophet (s) and said: O Prophet of Allah, which charity bears the greatest reward? The Holy Prophet (s) replied: I swear by your father that very soon, I will inform you about it. The charity which bears the greatest reward is the charity that you give when you are healthy and in need of it and when you fear from poverty and think of your future life. [6]

(2) Another Tradition from Sahih Muslim

"A person from Najd approached the Holy Prophet (s) and questioned him about Islam. The Holy Prophet (s) replied: The foundations of Islam are the following:

(A) The daily five prayers. The Najdi man said: Is there any other salat other than these salat?

The Holy Prophet (s) replied: “Yes they are mustahab” (recommendable).

(B) Fasting in the month of Ramadan. The man said: Is there any other fasting other than these fasting? The Holy Prophet (s) replied: “Yes they are mustahab”.

(C) Zakat. The man said: Is there any other zakat?

The Holy Prophet (s) replied? “Yes they are mustahab. The Najdi man left the Holy Prophet (s) while saying: “I shall neither add nor deduct”.

The Holy Prophet (s) said: “I swear by his father that he will be successful if he speaks the truth; I swear by his father that he will enter paradise if he speaks the truth." [7]

(3) Tradition from al-Musnad of Ahmad ibn Hanbal:

“I Swear by my life that ‘enjoining good and forbidding evil’ is better than silence”. [8]

There are many other similar traditions and it will get very lengthy if we were to narrate all of them. [9]

Amir al-mu'minin Ali bin Abi Talib ('a) who is an esteemed example of Islamic training has repeatedly sweared by his life in his sermons, letters and sayings. [10] Even the first Caliph swears in his conversations by the father of the addressee. [11]

The Four Schools of Thought and the Matter of Swearing upon Other than Allah

Before examining the reasoning of the Wahhabis, it is necessary to know the fatawa (verdicts) of the leaders of the four schools of thought. [12]

The Hanafis believe that swearing such as “I swear by your father and your life” and the like of it are makruh (abominable).

The Shafi'is believe that swearing by someone other than Allah is abominable but not similar seeking partner for Him and not as a trust.

The Malikis say: “Swearing by the great and holy existences like Prophet, Ka'aba and the like of them has two interpretations: makruh and haram and what is famous is to honour.

The Hanbali's believe that swearing by someone other than Allah and His qualities is forbidden even though the swearing may be in the name of Prophet or wali from one of his His awliya.

Let us overlook this fact that all these fatawa (verdicts) are a kind of ijtihad in the face of the clear texts of Qur’an and sunnah of prophet and awliya Allah and due to the closure of the door of  ijtihad for the Ahl al Sunnah, the contemporary scholars have no option but to follow their views.

Let us overlook the fact that al-Qastallani has narrated in (al-Irshad al-Sari, vol. 9 page 358) from Malik ibn Anas about the matter of being abominable.  And let us once more overlook this fact that attributing prohibition of such a swearing according to the Hanbalis is not certain because, Ibn Qudama in al-Mughni’ that was written with the aim of reviving the Hanbali fiqh (jurisprudence) writes: “A group among our companions have said that swearing by the Holy Prophet (s) is a promise which if not fulfilled would invite kaffara (atonement). It has been narrated from Ahmad ibn Hanbal that anyone who swears by the right of Messenger of Allah and then breaks it, has to pay kaffara since the right of the Holy Prophet (s) is one of the pillars of shahada (profession of Islam). Therefore, swearing in his name is (like) swearing by Allah and both invite kaffara. [13]

From these narrations, it is obvious that it can never be said that any of the Imam of the four schools of thought have decisively given any verdict on the prohibition of this matter.

After getting acquainted with the views and opinions of the jurisprudents of the four schools of thought, we shall now discuss two traditions which the Wahhabis have used as a pretext for unjustly shedding innocent blood [14] and accusing millions of Muslims with blasphemy.

First Tradition

The Holy Prophet (s) heard ‘Umar swearing by his father. The Holy Prophet (s) said: God has forbidden you (all) from swearing by your fathers. Anyone who wishes to swear should swear by God or else should keep silent. [15]

Firstly, swearing by their fathers was prohibited because of the fact that they were polytheists and idol-worshippers and such people did not hold any esteem or honour so that one could swear by them. As it has come down in some of the traditions that one should not swear either by the fathers or by the devils (the idols of the Arab) [16]

Secondly, the prohibition to swear by the father is at times of judgement and hostilities. This is because as per the consensus of the Islamic scholars, at times of hostilities, no swearing is allowed except for the swearing by Allah and His attributes which are a reference to His Essence.

By paying attention to what has been said, how can one dare to say that the Holy Prophet (s) has prohibited and restrained us from swearing by the holy personalities like the Prophets and Awliya. His prohibition was only under special circumstances and was not having a general application.

Second Tradition

A person approached the son of ‘Umar and said; “I swear by the Ka’ba”. The son of ‘Umar said: “You should swear by the Lord of the Ka’ba because when ‘Umar swore by his father, the Prophet (s) ordered him not to do so since anyone who swears by someone other than Allah has considered a partner for Allah.” [17]

Reply:

By paying attention to the previous reasoning that recommends swearing to someone other than Allah, this tradition should be described in the following manner.

This tradition consists of three parts:

(1) A person approached Ibn ’Umar and wished to swear by the Ka’ba but the latter prevented him from doing so.

(2) ‘Umar swears by his father in the presence of the Holy Prophet (s) and the latter prevents him from doing so as it was the source of shirk.

(3) The Ijtihad (independent reasoning) of Ibn ’Umar covered the Holy Prophet's saying and included swearing by the holy things such as Ka’ba too in the Prophet's saying.

Under these circumstances, the way of reconciling this tradition and the previous traditions (where the Holy Prophet (s) and others have sworn by someone other than God without any apprehension) is this that the saying of the Prophet, (that anyone who swears by someone other than God has committed shirk) is confined to instances where that person who is sworn by, is a polytheist and not a muslim and holy like the Qur’an, Ka’ba or the Prophet. Thus the ijtihad of Ibn 'Umar who has derived a wider meaning from the saying of the Prophet is an argument only for himself and not for others.

The reason that swearing by the ‘polytheist father’ is one kind of shirk is because such swearing is apparently considered to be an approval of their ways and means.

This was an explanation of the ijtihad of Ibn 'Umar who derived a wider meaning from the tradition which has come down in the case of swearing by the polytheists. Moreover, he has also applied this to holy things too (for example, Ka’ba). So, there's another analysis for this tradition which is much more clear and evident than the analysis of Ibn 'Umar.

Now, we shall discuss his second analysis.

Second Analysis:

The saying of the Holy Prophet (s), that    is related to swearing by the devils gods such as Lat and 'Uzza and not swearing by the polytheist father; leaving aside the matter of swearing by the holy things like Ka’ba. It is the  ijtihad of Ibn 'Umar who adopted this rule (which is exclusively related to the idols) to the two cases (swearing by the polytheist and swearing by the Ka’ba) or else, there was no such extension in the Holy Prophet's saying, the proof being that in another tradition, the Prophet (s) says:

"Anyone who swears and swears by Lat and 'Uzza and then immediately says “There is no god except Allah………." (Sunan al-Nasa'i, vol. 7 page 8).

This tradition shows that the sediment of the period of ignorance was still prevailing in the minds of the people who were yet following the ancient habits like the practise of swearing by the idols and it was for the eradication of this ugly practise that the Holy Prophet (s) uttered such a general statement. But Ibn 'Umar has applied this to both-swearing by the holy thing as well as swearing by the polytheist father.

The proof that the saying of the Holy Prophet (s) is neither connected to swearing by the holy thing nor connected to swearing by a polytheist father and the evidence that it is Ibn 'Umar who has combined the Prophet's saying with two cases and even to the swearing of ‘Umar by his father.  The following is the text of another hadith:

Imam Hanbal in his al-Musnad vol. 2 page 34 has narrated the second tradition in such a manner that it shows that such comparison is the work of Ibn 'Umar. Here is the text of the tradition:

‘Umar swore by his father; then the Holy Prophet (s) prohibited him from doing so and said: “The one who swears by someone other than Allah has adopted polytheism.”

Just as you can see, the sentence   has come without    (parataxis) or   and if the second tradition was below the tradition of ‘swearing by the father’, then it was necessary for the second tradition to come with the word of   (parataxis).

Again the writer of al-Musnad in vol. 2, page 67 has narrated the tradition of   in an independent form without the incident of ‘Umar swearing. It is as such.

The one who swears by someone other than God has said an unfair thing and or the Prophet (s) has said something severe about him for example “has adopted polytheism”.

Footnotes: 

[1] Kashf al-'irtiyab, page 336 narrated from the book Tathir al-'i'tiqad, page 14.

[2] Above reference, narrated from the book al-Hadiyyat al-saniyya, page 25.

[3] Sura al-Shams verse: 1 to 7.

[4] Sura al-Nazi'at verse: 1 to 3.

[5] Sura al-Mursalat verse: 1 to 3.

[6] Sahih Muslim, Book of zakat part 3; chapter of ‘Best charity’ page 94.

[7] Sahih Muslim, part 1 chapter of ‘What is Islam and its qualities’ page 32.

[8] Musnad Ahmad ibn Hanbal, vol. 5 page 225.

[9] Refer to Musnad Ahmad, vol.5 page 212; and Sunan Ibn Maja vol. 4 page 995 and vol.1 page 255.

[10] Nahj al-Balagha, sermons 23, 25, 56, 85, 161, 168, 182, 187 and letters no. 6, 9 and 54.

[11] Malik bin Anas, al-Muwatta', (along with commentary of al-Zurqani), vol. 4 page 159.

[12] al-Fiqh 'ala al-madhahib al-'arba'a, book of al-Yamin, vol. 1 page 75 (Egyptian print).

[13] Al-Mughni, vol. 9 page 517.

[14] The Wahhabis once attacked Karbala in the year 1216 AH and again in the year 1259 AH and, in these attacks, they did not spare the young and the old. Within three days, they killed 6000 people and, like the army of Yazid, they plundered the precious things inside the shrine. Why? Just because they were seeking tawassul by the progeny of the Holy Prophet (s) and were expressing their love towards them.

[15] Sunan Ibn Maja, vol. 1 page 277; Sunan al-Tirmidhi, vol. 4 page 109; Sunan al-Nasa'i, vol. 7 page 485; Sunan al-kubra, vol. 10 page 29.

[16] Sunan al-kubra, vol.1 page 29 narrated from Sahih Muslim, Sunan al-Nasa'i vol.7 page 7 and Sunan Ibn Maja, vol. 1 page 278.

In another tradition it has come as:   (Sunan al-Nasa'i vol.7 page 6).

[17] Sunan al-kubra, vol. 10 page 29. Musnad Ahmad, vol.1 page 47 and vol. 2 page 34, 67, 78 and 125; Sunan al-Bayhaqi,  vol. 10 page 29.

Chapter 18

Nadhr (Vow) to the People in the Grave

People in difficulties and pain customarily make a nadhr (vow) that if their difficulty is solved and if their so and so work is made easy, they will donate a certain sum of money for one of the shrines over the grave and / or will sacrifice a goat for preparing food for the pilgrims. They say:

This matter is prevalent among all the Muslims of the world especially at those centres where the graves of awliya Allah and virtuous personalities are present.

The Wahhabis are sensitive to these types of vows and the most abusive writer amongst them, Abdullah al-Qasimi writes as such:

The Shi'a, because of their belief in the divinity (Godliness) of Ali and his sons, worship them in their graves and it is for this reason that they have build their graves and populated near them. From every nook and corner of the world, they go for their ziyara and present their vows and sacrifices to them and shed tears and blood over their graves. [1]

This shameless and foul-mouthed writer whose basic culture and manners is apparent from the title of his book [2] has reckoned this matter to be related to the Shi'a whereas, the founder of Wahhabism Ibn Taymiyya has discussed the matter in a wider scope and has believed it to be related to the common Muslims. As he says:

“Anyone who has a nadhr (vow) to make and sacrifice for the Holy Prophet (s), other Prophets and other awliya is similar to the polytheists who were doing vows and sacrifices for their idols. Such a person is same as the one worshipping someone other than God and he will be called an infidel (kafir)." [3]The master and student have both been deceived by apparent (appearances). By the decree of this apparent similarity, they have attacked both with one stick, whereas in the case of common actions, the criterion and basis of judgement is not to be looked in its apparent form but what is important is the intention by heart.

If apparent similarities suffice in a judgement then we have to say that many of the obligatory Hajj actions are similar to the actions of the idol-worshippers who used to circumambulate around the stones and mud and worship their wooden and metallic idols. The same actions are performed by us. We circumambulate around the Ka’ba which is made of stone and mud; we kiss the hajar (stone) and shed blood in Mina.

The basis of judgements and arbitrations in apparently similar affairs are the motives and the intentions and one can never pass a similar judgement only because the two actions are apparently the same.

Regarding this matter, the author of Sulh al-'ikhwan has given a statement which can clarify this matter. He says:

This Sunni scholar who is himself a critic of the beliefs of Wahhabis has, in this short statement discussed the matter from the viewpoint of the intentions and motives. He says:

“If the intention of nadhr (vow) is to gain proximity to the dead, then undoubtedly such an act is not permissible (for nadhr should be for Allah and His proximity). If it is for the sake of Allah and His proximity and consequently a section of people benefit from it and its reward is presented to the dead, then there is no objection to it and one should in such a case, fulfil his nadhr (vow). [4]

The truth is what this scholar has said in these sentences and the motive of nadhr among the Muslims is exactly the same as what has come in the second phase of his statement. It is here that the difference (in essence) between the action of the Muslims and the action of the idol-worshippers becomes obvious. Their intention in presenting gifts and sacrificing animals was to seek proximity to their idols. They even slaughtered animals in their names and their aim was only the idols and seeking their proximitly and nothing else. On the other hand, the aim of the Muslims is to seek the satisfaction of Allah and present its reward to the dead. Therefore they bring the word of Allah in their vows and say:

The purpose of nadhr in reality is seeking proximity to Allah and presenting its reward to the one in grave and the beneficiaries of these nadhr are the poor and the indigent.

In such a case, how can one consider this action as shirk and place it on par with the action of the polytheists!?

In short, these kinds of nadhr are one type of charity given on behalf of the Prophets and virtuous people the reward of which goes to them and none of the Islamic scholars have objected to such a charity given on behalf of the dead.

For acquainting the respected readers with the fallacious thinking of the Wahhabis, we shall discuss this matter in greater length.

In Arabic language, the matter of charity is presented with   but sometimes, this letter is taken in the sense of aim, goal and motive, like;   and sometimes it is meant to describe its usuage like   and while carrying out the paradigm of nadhr (vow) they use both kinds of   and say:

The first   is the same   of goal and motive and it implies that the aim of this nadhr is seeking the satisfaction of Allah and gaining His proximity whereas the second   indicates the very object which derives benefit from this nadhr and the reward is presented to him.

in   and or   is for expressing goal and motive i.e. I recited salat and I did nadhr because of obeying the commands of Allah and seeking His satisfaction and proximity.

On the other hand    in  is for clarifying the beneficiary and showing that this action takes place on his behalf and it is he who reaps the benefits of its reward. Such nadhr not only is not an 'ibada (worship) of that person but rather, it is 'ibada of Allah for the sake of benefit of the creatures of Allah.

In Islamic traditions, there are many instances regarding this matter where we shall hereunder mention a few of them.

(1) One of the companions of the Holy Prophet (s) by the name of Sa’d told the Prophet: “My mother has died and if she was alive today, she would be giving charity. Supposing that I give charity on her behalf, will she derive any benefit from it?” The Holy Prophet (s) replied: “Yes”. Thereafter, he asked the Prophet (s) that amongst all the charities which charity was the most useful and the Prophet (s) replied: “Water”. Sa’d dug a well and said:  

 

As you must have noticed, the   of this sentence is different from the   that is present in the sentence  the first   is for expression of motive and the second   shows the object deriving the gain. [5]

(2) During the time of the Holy Prophet (s), a person made a nadhr to sacrifice a camel at Bavana. For this reason, he approached the Holy Prophet (s) and informed him of his intentions, the Prophet (s) asked:

‘During the era of paganism, was there any idol at that place for the people to worship?’ He replied ‘No’.

The Prophet (s) asked: ‘Was any congregation held in any of the ignorant festivals in that place?’

He replied ‘No.’ At that moment, the Prophet (s) said:

Fulfill your vow (nadhr) as nadhr is not correct in two instances:

(a) In case of sins and disobedience of Allah and,

(b) In things which he is not the owner. [6]

(3) A woman told the Holy Prophet (s) as such: I have made a nadhr to slaughter an animal at one particular place. The Holy Prohpet (s) asked: “Have you made a nadhr for an idol? She replied “No”: The Holy Prophet (s) said: Fulfil your nadhr. [7]

(4) The father of Maymuna said: I have done nadhr to slaughter 50 sheeps at Bavana. The Holy Prophet (s) said:

“Is there any idol in that place?” He replied “No”. The Prophet (s) said: “You may fulfil your nadhr”.

The successive questionings by the Prophet (s) about the existence of idols in the past and present and or about the presence of any congregations in the form of festivals at those places was due to the fact that under such situations, the sacrifice took place for those idols and for gaining their proximity whereas sacrifices should be only for Allah and not for the idols. In fact, one of the forbidden acts from the viewpoint of Qur’an is to slaughter in the name of an idol. As the Holy Qur’an says:

“And what is sacrificed on stones set up (for idols)”. (Maida: 3)

The reason that the questioners were fixing the place of slaughter was because of the presence of poor and needy people and or the easiness in performing the deed in those places.

Those who are having connection with the pilgrims to the holy graves are fully aware that nadhr is made for the sake of Allah and His satisfaction and sacrifice is done in His name. However, as far as the benefits are concerned its rewards go to the awliya Allah and its material gains to the poor and / or to the holy shrine itself.

Footnotes: 

[1] Al-Sira, vol. l page 54.

[2] He has named this book, so to speak, as a rebuff to Kashf al-'irtiyab written by Allama Sayyid Muhsin Amin and given the title of “battle between Islam and idol-worshipping" and in this way has called the Shi'a, who form one-fourth of Muslim population in the world, as idol-worshippers. [3] Furqan al-Qur’an, page 132 written by al-'Azami narrated from Ibn Taymiyya.

[4] Sulh al-'ikhwan, page 102 and …

[5] Furqan al-Qur’an, page 133 narrated from al-Ghadir, vol. 5 page 181.

[6] Sunan Abi Dawud, vol. 2 page 80.

[7] Sunan Abi Dawud, vol. 2 page 81

Chapter 19

'Calling' the Divine Personalities

One of the matters of disputes between the Wahhabis and other Islamic sects is the matter of pleading and calling the pious personalities and awliya Allah in times of hardship and difficulties.

Pleading and asking help from the Prophets and awliya Allah near their graves or otherwise is completely in vogue among the Islamic sects and they consider it neither to be shirk (polytheism) nor contradicting the Islamic foundations. On the other hand, the Wahhabis have strongly rejected such pleadings and for intimidating their opponents, they set forth some verses of Qur’an which are not having the least connection to what they claim and always raise the following verse as their slogan.

“The mosques belong to Allah; do not call anyone with Allah.”  (Jinn: 18)

For acquainting the respected readers with all such verses which are the greatest excuse in the hands of the Wahhabis, we shall present them here and then explain their contents. The Wahhabis prove their point by producing the afore-mentioned and the following verses.

“To Him is due the true prayer; and those whom they pray to beside Allah give them no answer.” (Raad: 14)

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

“And those whom you call upon besides Him do not control a straw.” (Fatir: 13)

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

“Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference.” Bani-Israel: 56)

“Those whom they call upon, themselves seek the means of access to their Lord.” ((Bani-Israel: 57)

“And do not call besides Allah on that which can neither benefit you nor harm you.” (Yunus: 106)

“If you call on them they shall not hear your call.” (Fatir: 14)

“And who is in greater error than he who calls besides Allah upon those that will not answer him till the day of resurrection.” Ahqaaf: 5)

The Wahhabis conclude from these verses that calling the awliya and virtuous people after their death is 'ibada and worship of them, and that anyone who says, “O Muhammad” either near his grave or from far off; this calling itself is 'ibada.

Al-San'ani narrating from Kashf al-'irtiyab, pages 273-274, mentions in his book Tanzih al-i'tiqad as such:

“The Holy Qur’an has unconditionally declared pleadings and callings towards someone other than Allah as 'ibada; the reason being that in the beginning of verse, it says

and following that it says:

Therefore, anyone who calls the Prophet (s) and or a pious person or asks to intercede for fulfiling his or her needs, or says “You help in repaying my debt”, or says “You cure my sickness”, then in these cases this person has, with such sayings, worshipped them because the reality of worship is nothing but calling someone. As a result of such calling, he has worshipped (someone) other than Allah and has become a polytheist since monotheism of divinity [1] (i.e there is no Creator and Sustainer except Allah) should be accompanied with monotheism of worship which means not worshipping anyone except Him.”

Reply:

There is no doubt about this fact that the word of    in Arabic means ‘to call’ and the term   means ‘to worship’ and one can never reckon these two words to be synonymous to each other; and say that both give the same meaning. In other words, one cannot say that every call and plead is 'ibada (worship) because: Firstly, in the Holy Qur’an, the word of    (calling) has been used in instances where it does not give the meaning of ‘worship’ at all.

Like:

He said: “O Lord! I called my nation (towards Thee) day and night. (Nuh: 5)

Can we say that the intention of Nuh was to say “I worshipped my nation day and night!”?

The Qur'an quotes Satan as saying:

“I did not have any authority upon you except that I called you (towards evil deeds) and you obliged.” (Ibrahim: 22)

Is it possible for anyone to interpret Satan's calling to mean that he has worshipped his followers!? If it was an act of worship it was from the side of the followers of Satan and not from Satan himself.

In this verse and tens of other un-mentioned verses, the word of    (calling) has not been used in the meaning of    (worship). Therefore, one cannot say that   and   are synonymous to each other and based on this, conclude that if anyone seeks help and calls the Prophets or the virtuous people, he has worshipped them. [2]

Secondly, by   in these verses is not meant as absolute calling but refers to some special calling which can be synonymous to the word of   because, all these verses have come down with regard to the idol-worshippers who believed their idols to be small gods who were entrused with some of the divine ranks and who possessed some kind of independence in their affairs. Let it not be unsaid that humbleness and humility or any kind of utterance or behaviour in front of a creature either as a big God or small god if it is with this intention that he is God, Lord, and the Owner of affairs like shafa'a and forgiveness, then it will be 'ibada or worship. There is no doubt that the humility of the idol-worshippers and their pleading and calling were before those idols which they depicted as the owners of the right of intercession etc., and considered them as the independent authority in the affairs of this world and the Hereafter. It is apparent that under these circumstances, any kind of pleading and calling towards these creatures is 'ibada or worship. The most obvious witness to the fact that their pleadings and callings were accompanied with the belief in their divinity is this verse:

“So their gods whom they called upon besides Allah did not avail them ought.” (Hud: 101)

Therefore, the verses under discussion have no relation to the main point of our discussion.

The topic of our discussion is pleading of one slave to another slave who neither considers him as God nor Lord nor as the Owner and independent authority in the worldly and heavenly affairs. Rather, he reckons him to be a beloved servant of Allah who has appointed him to the position of Prophethood and Imamate and promised to accept his prayers with regards to His slaves. As verse says:

“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.” (Nisa: 64)

  

Thirdly, in the aforementioned verses itself, there is a clear evidence that by   is not meant absolute asking for ones affairs and needs but refers to asking and calling in the sense of Ibadat and worship. For this reason, in one of the verses, the word of 'ibada immediately follows the word of   giving the same meaning. Like:

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

Just as you must have noticed, in the beginning of the verse the word of   and following the same verse the word of   has come and this clearly shows that by this   is meant some special pleading and beseeching before a creature whom they recognized by the divine qualities.

The master of the prostrators, Imam Zayn al-'Abidin (‘a) says in his supplication as such:

“Thou have named Thy calling as worship and its abandonment as pride and Thou have promised a miserable entry into the fire for those who abandon it.” [3]

And sometimes in two verses where the contents are similar, we see in one place the word of   and in another place the word of   Like:

“Say: Do you serve besides Allah that which does not control for you any harm, or any profit?” (Maida: 76)

In another verse it says:

“Say: Shall we call on that besides Allah, which does not benefit us nor harm us.” (An’am: 71)

In Sura Fatir, verse 13 it says:

“And those whom you call upon besides Him do not control a straw.”

In this verse, the word of   is used whereas in another verse which contains the same contents the word of    is used.

“Surely they whom you serve besides Allah do not control for you any sustenance.” (Ankabut: 17)

Sometimes, in one verse, both the words have appeared and has been used in the same meaning:

“Say: I am forbidden to serve those whom you call upon besides Allah.” (An’am: 56)

 

“Say, I am forbidden from worshipping those which you call them (i.e. worship them) [4]

Respected readers are requested to refer to al-Mu'jam al-mufahras under the words  and   so that they will witness as to how in on verse the word of   has come and in another verse the word of    has come giving the same meaning. This itself shows that the meaning of in this verse, is 'ibada and worship and not absolute calling.

If you carefully pay attention to the whole set of verses wherein the word of   has been used in the sense of   you will realize that these verses either refer to the Great God of the Universe whom all the monotheist believe in His Divinity, Lordship and Mastership or refers to the idols where its worshippers considered them as small gods and masters of intercession. Under these circumstances, reasoning out with these verses for discussing about   (calling) one of the awliya and beseeching one of them who doesn’t  have any of these qualities is really astonishing.

Footnotes: 

[1] Contrary to the terminology of the Wahhabis, al-San'ani has used the word of   where as he should have, from their viewpoint, used the word of 

[2] From the viewpoint of relationship, calling and worship (general and special) is in one direction. In case of asking help from someone other than Allah but as a doer depending on God, it shows calling and not worship. But in practical glorifications like ruku’ and sajda which is accompanied with the belief in the divinity of the opposite person it denotes ‘worship’ and not . In some instances, such as salat, both    and  are applicable.

[3] Sahifat al-Sajjadiyya, supplication No.45 and what is meant is Sura Ghafir verse 60.

[4] The same is the content of Sura Ghafir, verse 66.

Chapter 20

Political and Social Dimensions of Hajj

Like Marxism, the school of Wahhabism too, when coming across the events and phenomenon which go against the aim of their school of thought, tend to draw a new line and issue some new commandments for the Muslims in the course of time.

The victory of Islamic revolution in Iran brought up an extraordinary fear in hearts of the political leaders of Wahhabi ideology. They became very anxious from its influence over the neighbouring regions and very the thought of awakening of their nations brought them pain and agony.

In the Hajj season, when our dear and noble country of Iran would, as a revolutionary duty, engage in demonstrations and invite the Islamic nations towards unity and cooperation against the blood-thirsty Americans and international Communism* and Zionism the politicians of Sa’udi Arabia stretched their hands towards the clergy for conjuring up a solution about this matter so that they could finally prohibit such demonstrations.

*Russia was united at the time when this book was wrriten.

'Abd al-'Aziz bin Baz, the Mufti of Sa’udi Arabia, prohibited demonstrations under the pretext that Hajj is a devotional deed and should not be mingled with the other matters. As a result, the police attacked the pilgrims and the honourable guests to the House of Allah with whips and arms. They entertained the pilgrims to the House of Allah with curses, blows and bullets and instigated other people against them and this incident continues every year.

This part of the book has been written in reply to the fatwa (verdict) of the Mufti of Sa’udi Arabia and the political and social dimensions of this duty have been explained from the viewpoint of verses, traditions and the common practise of the muslims.

The aim of performing Hajj duties is to call for humility before God and this matter is clear and apparent by paying attention to the Hajj rituals.

'Ibada and worship of the Lord and non-worship of other than Him is evident right from the beginning of the deeds till the last of them and it is needless to mention them, especially if these actions are accompanied with recommended prayers. We derive the following conclusions from all such deeds:

Hajj is 'ibada and worship of the true Lord in the best possible circumstances.

Hajj is expressing humility with honour before God in the best form.

Hajj is beseeching and weeping before God in its deepest form.

Hajj is such an 'ibada where all kinds of elements of expression of devotion and bondage have been collected and one can clearly witness humility, submission, piety, deliverance from desires and attachments of this world.

The pilgrims to the House of Allah exhibit their deliverance from material manifestations by wearing two pieces of cloths and in this way, show that except for Allah, they have no interest in any thing even to their sons, family and relatives. The only thing which preoccupies the minds of the pilgrims to the House of Allah is the saying of labbayk in one harmonical voice.

This matter is completely evident and clear by paying attention to the obligatory acts of Hajj, the places where these acts are to be performed and the stops where the pilgrims have to make a halt. Therefore, one should consider Hajj to be the greatest devotional act and the greatest religious obligation.

However, apart from this matter, there is another matter to be looked into and that is whether this act, apart from 'ibada, has any political and social dimensions or not? Or is it that, like the midnight prayers, it ends only and only in Ibadat and worship without having any relation with the common Islamic problems!

In other words, has God made Hajj obligatory upon all the Muslims whether men or women and young or old so that with such deeds they worship their Lord and except for this worship it does not hold any political and social dimensions.

Or is it that this obligation is the point of combination for Ibadat and politics and is the centre of relating worship of God with the other social and economical matters. It is this matter which we are going to discuss and we shall see that what the Qur’anic verses, the Islamic traditions (hadithes) and the practise of virtuous companions approve is the second point.

Observing the Benefits of Hajj

The Holy Qur’an describes the Hajj of Ibrahim ('a) as follows:

“And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, that they may witness benefits for them and mention the name of Allah during stated days over what He has given them of the cattle quadrupeds, then eat of them and feed the distressed one, the needy.  Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House.  That (shall be so); and whoever respects the sacred ordinances of Allah, it is better for him with his Lord; and the cattle are made lawful for you, therefore avoid the uncleanness of the idols and avoid falsewords, Being upright for Allah, not associating aught with Him and whoever associates (others ) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place.  That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the pity of hearts. You have benefits in them till a fixed time, then their place of sacrifice is the Ancient House.” (Hajj: 27-33)

From among all these verses consider the second verse and ponder deeply over this sentence,    so that it becomes clear that:

Firstly, what is meant by these benefits where the pilgrims to the House of Allah should be a witness. The fact that this sentence has come before the sentence   somewhat shows that Hajj possesses two dimensions, a devotional dimension which is embodied in praise and remembrance of Allah and the social dimension which ends in the witness of the benefits and;

Secondly: in this verse,   (benefits) which is an indicator to social and political dimension is prior to  (remembrance of Allah).

Thirdly, the Holy Qur’an has brought the word of   in absolute terms and without any restrictions so that it includes every kind of benefits; economical, political and social and we have no right to adopt this word and restrict its meaning to a particular benefit. We should include in it, the economic benefits or social and political benefits. This word, by decree of the next sentence   shows that apart from devotion, Hajj possesses another domain which one should benefit from and we should not consider it to be a dry 'ibada having no relation with the lives of the muslims.

It is advisable at this stage to know in what manner, the former head of al-Azhar, Shaikh Mahmud Shaltut has interpreted this sentence.

He says: The    (benefits), where Hajj is the perceptional and acquirable channel for that and which has been set forth as the foremost philosophy of Hajj, is having a wide and comprehensive meaning which cannot be concluded in any special forms. Rather, this sentence, with all the universality and commonness it possesses, contains all personal and social benefits. If purification of the soul and seeking proximity of Allah are benefits, then seeking advice too is benefit. If these two are reckoned to be benefits then, inviting the Muslims for centralizing their forces for the spread of Islam too is a benefit. Therefore, according to the necessities of time and the conditions of the Muslims, these benefits differ in every era. [1]

In another place too, the former Shaykh of Al-Azhar says:

‘By paying attention to the special position which Hajj enjoys in Islam and the aims which have been set forth in it for one individual and one society, it is worthy that people of knowledge, wisdom and culture, (the responsible persons in charge of administrative and political affairs, the experts in financial and economical affairs, the teachers in laws and religion and the people in the battle-front) give special importance to it (and a group derives its benefits from Hajj).

It is worthy that people from all walks of life make haste towards this divine House. It is worthy that people of knowledge, insight, ijtihad and faith and the ones possessing lofty aims gather over there so that it is seen as to how Mecca spreads its wings of mercy over them and how it collects their slogan of tawhid in and around the House and (so that) they finally engage in seeking recognition, advice and help from each other and then they leave for their respective countries as one nation and with a single heart and united goals and outlook. [2]

The point which is worthy of attention is this that just after the aforesaid verses (which all manifested the position and benefits of Hajj) the Holy Qur’an concludes the discussion with verses about jihad and safeguarding of Islamic frontiers. As the Holy Qur’an says:

“Surely Allah will defend those who believe; surely Allah does not love anyone who is unfaithful, ungrateful. Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them, those who have been expelled from their homes without ajust cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah's name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty.  Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs.” (Hajj: 41-48)

Is it that the presentation of verses of jihad and defence just after the verses of Hajj or so to say, the coming together of verses of Hajj and Jihad is accidental and without any reason. Never ! Qur’an never brings together in one place the unproportional verses and then fails to observe their relation.

In accordance with the unity and necessisity of relation between these two sets of verses, we realize that there exists a special relation between Hajj and jihad; between the field of intellect and the field of defence and for such a relationship, the place of Hajj is the best place where the Muslims can prepare themselves mentally and spiritually so much so that they can rub the nose of the proud to the ground and pull down the knees of colonization.

Yes, this great divine Congress where the representatives of every nation gather is the best opportunity for the intellectuals amongst them to come together and discuss their political and defensive matters and form a united row before the enemies and teach them an unforgettable lesson. Even though this duty is not confined to the time and place of Hajj and rather the Muslims should face the enemies under any given situation and time, yet the time of Hajj and the gathering of Muslims at that place is the best opportunity for fulfiling this divine obligation.

It is not only Shaykh Shaltut who has interpreted     (benefits) which has come down in the verses in the general sense but the old exegetist of Ahl al-Sunnah al-Tabari, after commenting a few words on this matter, specifies that the most worthy utterance in the interpretation of this verse is to say: God has meant a general concept from this sentence. That is to say, the Muslims should perceive every kind of benefits which is possible at any time or to derive every kind of worldly and heavenly benefits and no tradition or rational decree has assigned any special meaning for this sentence (which is having a comprehensive meaning) [3]

Ka’ba is the Existence of Life

The Holy Qur’an describes Ka'ba and Bayt al-haram by the following sentence:

“Allah has made the Ka’ba, the sacred house, a maintenance for the people, and the sacred month and the offerings and the sacrificial animals with garlands, this is that you may know that Allah knows whatever is in the heavans and whatever is in the earth, and that Allah is the Knower of all things.” (Maida: 97)

The word of   which has come down in this verse, can be seen in another verse too. As:

“And do not give away your property which Allah has made for you a (means of) support.” (Nisa: 5)

Here,   gives the meaning of existence and in fact is synonymous with pillar and the meaning of the verse is this that the Hajj ceremonies and the ziyara of Ka'ba and one's presence near the House of Allah is the mainstay for the existence of worldly and heavenly life of the Islamic community.

Gathering during Hajj season, not only ensures the spiritual life of the Muslims but is the source of making secure every kind of element that has a great influence in one's individual and social life. Pondering over the meaning of this verse, guides us to a a more comprehensive meaning i.e. whatever is related to the interests of the Muslims and are reckoned to be their life and existence is ensured in this Hajj season. With such general application and extensive saying, is it possible to conclude and limit this matter to only and only the interests related to 'ibada and worship?

What better expediency is better than one political platform that organizes and unites the Muslims against the colonists and the exploiters and makes them steadfast and encourages them to stand united in the battle against them. The Holy Qur’an does not allow the parents or guardians of the insane to give their wealth which is the source of their living and existence to them. It emphatically says:

“And do not give away your property which Allah has made for you a (means of) support.” (Nisa: 5)

Considering the contents of this verse, is it proper that the Hajj formalities should fall in the hands of those who are unaware of it and are fully heedless of the role it plays in the lives of the Muslims!

To acquaint the respected readers with the views of the commentators who focused on the same axis, we present here some of their views regarding the sentence of  

Al-Tabari says: “God has bestowed Ka'ba and Bayt al-Haram as a life for the people!

Moreover, he later says:

He has made Ka'ba the place of signs of people's beliefs and the base for their interests and affairs. [4]

The author of Al-Manar in interpreting the afore-mentioned verse, says:

“God has made the Ka'ba a pillar for the people's religious affairs in such mannar that it refines their morals and trains them. These are achieved through the Hajj obligations which is the greatest foundation of our religion and it is an 'ibada which is spiritual (but) containing the economical and social dimensions. "

Then, he continues and says: "This   in the verse   refers to both   (creation) and  (laws) which guarantees every kind of worldly and heavenly interests of the people." [5]

Expression of Aversion On The Occasion Of Hajj

Even if you doubt in the generality of the sentence   and or   yet you cannot doubt in the action of the Holy Prophet’s (s) representative in the Hajj season which was totally a political affair.

Because, in the year 9th  Hijri, the Holy Prophet (s) gave charge to Ali (‘a) to read out a letter which contained expression of disgust towards the polytheists. This was at the time when 16 verses from the begining of Sura Bara'a (Tauba) were revealed to the Prophet (s)  which comprises of the following:

"(This is a declaration of) immunity by Allah and His Apostle to wards those of the idolaters with whom you made an agreement. So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. And an announcement from Allah and His Apostle to the people on the day of the greater pilgrimage that Allah and His Apostle are free from liability to the idolaters, therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve.” (Tauba: 1-3)

After reciting these verses, Amir al-mu'minin (‘a) issued a four-point resolution as such:

Behold O polytheists!

(a) The idol-worshippers have no right to enter the House of Allah.

(b) Circumambulation in the state of uncovered body is prohibited.

(c) Henceforth, no idol-worshipper will take part in the Hajj ceremony.

(d) Those who have signed a non-aggression treaty with the Holy Prophet (s) and have been loyal in their treaty, will be faithfully respected. However, for those polytheists who are not having any pact with the Muslims or have intentionally dishonoured their pact, they will be given from this date (10th Dhu'l hijja) four months to clarify their stance before the Islamic Government or will have to join the monotheists and break-off from polytheism and dualism or prepare themselves for war. [6]

What deed can be more political than this action where, in the midst of Hajj duties when the Muslims and polytheists were engaged in circumambulation, Ali (‘a) climbs a high place and starts nullifying some of the points of treaty and gives a four month deadline to either discard polytheism and join the ranks of the monotheists or face the consequences of a war.

Political Elegy of Farazdaq in Masjid al-Haram

Once, during Hajj time, when Hisham son of 'Abdul Malik was circumambulating the Ka’aba amidst a huge crowd, he tried many times to kiss al-hajar al-'aswad. However, due to the enormous crowd, Hisham did not get a chance and helplessly sat at one corner and glared at the people. Suddenly he saw a thin, good-looking, divinely-bright personality gradually advancing towards al-hajar al-'aswad. The people respected him and involuntarily moved back so that he could easily reach al-hajar al-'aswad. The people of Syria who were around Ibn 'Abdul Malik asked him: Who is this man ? Hisham, even though he knew that personality very well refrained from introducing Imam and instead lied and said: I don’t know him.

At this moment, a poet by the name of Farazdaq who enjoyed special freedom and liberty un-hesitantly recited some poems and in this way, introduced Imam al-Sajjad ('a) very nicely. Some of the verses of his poem are as follows:

“He is someone who, the soil of Batha' is aware of his footprints and Ka'ba, the House and its exterior are well-acquainted with him;

He is the son of the best servants of Allah; He is pious, pure, holy and well-known.

If you are unaware of him, he is the son of Fatima, (daughter of the Holy Prophet (s) ).

Ssoon, when he will touch al-Hajar-ul-Aswad, it will not release his well-recognized hand.” [7]

The poem of al-Farazdaq had such far-reaching effect that Hisham became wild and angry and immediately ordered for his arrest. When Imam ('a) became aware of this matter, he consoled al-Farazdaq very much.

Political and Social Dimensions of Hajj in Islamic Traditions

So far, it has somewhat become clear from the verses and ways of the Holy Prophet (s) that Hajj, while being one devotional deed, is evidently having a political aspect too where sometimes the Holy Prophet (s) himself considered them as identical. The Holy Prophet (s) has also referred to this aspect in traditions which we shall now mention a few of them:

In the book of Al-Taj al-jami' li al-'usul  fi ahadith al-Rasul, vol. 2 pages 98-99, one can find the the Holy Prophet (s) narrating as such:

(I) The best jihad is the Hajj which has been accepted. [8]

(II) Hajj and 'Umra is a universal jihad and in that, men, women, the weak and the powerful participate. [9]

(III) Is there a jihad for women? Yes! there is jihad for women wherein there is no battle but taking part in the Hajj ceremony.[10]

(IV) The chosen ones before Allah are these: Those participating in jihad and the pilgrims to the House of God for Hajj and for Umra. [11] 

In this tradition, Hajj has been introduced as universal jihad and as jihad for women and in the last part of the tradition, those participating in jihad and those participating in Hajj are introduced as the chosen ones whom Allah has invited.

If in this tradition, Hajj has been called as jihad, (then) there should exist a kind of sign and similarity between these two that one can apply the word of jihad to another. One of the reasons why Hajj is called a jihad is because Hajj is similar to jihad in its objectives and effects. This divine obligation, apart from being 'ibada, is also an occasion for special endeavour in pre-determined matters. The strategies for practical jihad and the means and method of cooperation between the Muslims are set forth on this very occasion.

Political Speech of the Holy Prophet (s) at the Time of Hajj

A great and splendid gathering had taken place in Masjid al-Haram around the House of God. The Muslims and polytheists, the friends and foes had all come together and an aura of greatness had surrounded the environment of the mosque due to the magnificence of Islam and the greatness of Holy Prophet (s)

At such a moment, the Holy Prophet (s) began to speak by describing for the people the actual visage of his invitation which had taken twenty years from the date of its commencement. We bring here some of those historical sayings:

(a) O people, under the light of Islam, God took away from you the (so called) glories and the impunable acts attributed to your genealogy which was prevalent during the period of ignorance (jahiliyyah). All have come into existence from Adam and he too has been created from soil. The best of the people is he who refrains from sins and disobedience. [12]

(b) O people, being an Arab is not a part of your nature. Rather, it is only a lip-service. Anyone who is negligent in his duties then the glories of his fathers and forefathers will be of no avail and will not make any amends for his shortcomings. [13]

(c) All the people of the past and present are similar and equal like the teeth of a comb and no Arab is having preference over non-Arab nor the white over the black. The standard for exellency is piety and fear of God. [14]

(d) I abrogate all the claims related to life and property and all the delusive glories of the pars period and declare all of them as baseless. [15] 

(e) A Muslim is the brother of another Muslim and all the Muslims are brothers to each other and before the strangers they have one common order. Their blood is the same as each other and the lowest amongst them can make a commitment on behalf of the Muslims. [16] 

(f) After accepting this religion, do not take an about turn where in such instances has resulted in the deviation of some and caused them to become the owners of each others. [17]

(g) Your blood and your property are forbidden for you and are honourable like the honour of this day, this month and this city. [18]

(h) All the blood which has been shed in the period of ignorance is declared to be in vain and the first blood which I keep under my foot is the blood of Rabie son of Harith. [19]

(i) Every Muslim is the brother of another Muslim and all the Muslims are brothers (to each other). Nothing from his property is permissible for another except if he gives him as a good -will. [20] 

(j) There are three things which the heart of a believer is never disloyal to:

(i)   Sincerity in action for the sake of God.

(ii)  Wishing goodness for the true leaders.

(iii) Attending the gathering of the believers. [21]

Political Poems at the Time of Victory of Mecca

At the time of victory of Mecca, the Muslims, before the very perplexed eyes of the polytheists were ordered, apart from performing their Hajj obligation, to call out and say the following du'a which is full of monotheism and epic.

"There is no god except Allah; there is no partner for Him and the Kingdom belongs to Him. (All) Praise is for Him; He gives life and causes death and He is Powerful over all things. There is no god except Allah; He is alone. He has fulfilled His promise and helped His servant and alone He has destroyed the collective powers." [22]

Signals and Implications

The Holy Prophet (s) has not restrained himself with such type of expressions in determining the political dimension of Hajj. Sometimes, through signs and indication, he showed that the most trivial actions of Hajj are not far from political dimensions. In so much as in the endeavour between Safa and Marwa at one particular place, he increased his speed in walking so that in this way he wanted to reject the gossip of the polytheists who spread rumours that due to the inclemency of the weather of Medina, the Muhajirs (immigrants) and helpers of Prophet (s) had become weak. Therefore in "Umra-Qadha" he ordered the people to walk faster in the endeavour (between Safa and Marwa) and while circumambulating in order to show their strength to the polytheists. [23]

In the prayers of tawaf the Holy Prophet (s) recited Sura al-Tawhid in the first unit and Sura al-Kafirun in the second unit. All are aware what dimensions, the contents of these two Suras have and how they refute and forbid every kind of unmonotheistic thoughts or unity with any side from the camps of disbelief (kufr).

It is seen in history that at the time of touching or kissing al-hajar al-'aswad, the Muslims used to recite the following:

In the name of God, and God is great for He  guides us, there is no God save Allah, there is no partner to Him, I believe in God and I deny Taghut (Tyrant) [24]

Political Dimensions of Hajj in the Words of Inerrant Leaders

(a) Imam al-Sadiq (‘a):  About the philosophy of Hajj and the secrets of its legislations Imam al-Sadiq (‘a) says as such:

"In the land of Mecca, there manifested a gathering from East and West so that the people recognize each other and the effects of the Holy Prophet's works (traditions) are recognized and not forgotten. If every group depended upon what was taking place in their own lands, they would be destroyed, the cities would head towards ruin, the trade and economic affairs would collapse and the news and information would not reach the people. This is the philosophy of Hajj.” [25]

This sentence shows that Hajj posseses scientific, economic and political aspects. In fact, Hajj is a connecting chain between the Muslims of the world who in this way engage in exchange of news and current situation of the world and acquire knowledge of the traces and Sunnah (practices) of the Prophet (s) which has been disseminated through the companions, disciples of the companions and the scholars of Hadith from the East and West. Meanwhile, every group present their goods over there and the method of trade and commerce is acquired and recognized.

(b) Again Imam al-Sadiq (‘a) says:

“No spot of the world is more lovable to Allah than the place of endeavour between Safaa and Marwa because in this place all the stubborn people become abject and miserable and exhibit their servitude and bondage.” [26]

(c) History, very clearly reports that the companions and the disciples of the companions derived benefits from this occasion to the advantage of Islam and the Muslims. The seed of most of the uprisings and movement for freedom originated from here and on such a occasion the nations would be invited to fight and combat the unjust rulers. Suffice it is in this case to listen to the words of al-Husayn ibn Ali ('a) on the day of Mina. At Hajj time, he called together the names of the sons of Ibn Hisham, the great personalities, their women and even the Ansars who had interest in him such that more than one thousand people attended his speech. At this moment, when the companions and their sons were listening to his speech, he began his speech as such

"After praising Allah and sending salutations upon the Holy Prophet (s), he said: O people, Know that what evils this tyrant (Mu'awiya) has committed against us to which you are all knowing and are aware about. I ask you of some affairs which if you find truth in them, then approve my saying and if I speak false, then reject my sayings. Now, listen to my talks and keep them hidden in your hearts and thereafter return back to your towns and among your tribes. You invite every person whom you trust and have confidence towards what you have knowledge (religious duty). I fear that the true religion gets eroded and nullified even though God is the terminator of His light and the unbelievers dislike it.” [27]

Thereafter, al-Husayn ibn Ali ('a) recited some verses which has been revealed in favour of the Household of the Prophet and promised the people that when they returned back to their home-towns, they should relate his speech to the people whom they trust. Then he descended from his pulpit and the people dispersed.

It was not only al-Husayn ibn Ali ('a) who had taken advantage of this great gathering. Even the Christians and Jews who were living under the protection of Islamic Government would, at times when their rights were violated, plead for justice on such an occasion and demand back their right from the Islamic ruler. This is a witness to the presence of such a Sunnah (practice) amongst the Muslims. History has recorded it:

One of the coptics of Egypt, during the time of governership of 'Amr bin al-'As, entered into a competition with the son of the ruler and won the competition. The victory of one coptic over the son of ruler who was dear to 'Amr bin al-'As and his son finally lead to his beating through the son of 'Amr bin al-'As.

The coptic related the matter to the ruler of the time (‘Umar bin al-Khattab) during Hajj time and explained his innocence. ‘Umar called for the 'Amr bin al-'As and accounted a famous sentence in this regard:

“Since when you have taken the people as your slaves whereas they have been born free from their mothers”!? [28]

Thereafter he took revenge for the beaten one from the one who had beaten him.

History has narrated such incidents on so many occasions that it itself is a witness to the fact that Hajj is not only for worship and 'ibada and void of other dimensions. When Hajj is the centre of setting forth complaints, then why it cannot be the centre of setting forth complaints obout the tyrant rulers of the East and West.

Sayings of Contemporary Thinkers about the Philosophy of Hajj

Now it is proper to narrate few sayings of the Islamic researchers about Hajj responsibilities. We shall narrate three sayings from three contemporary writers and one of them is the member of advisory board of Abdul Aziz University in Sa’udi Arabia. Here is some portions of their sayings:

(a) Farid Vajdi in the Islamic Da'irat al-Ma'arif writes about the matter of Hajj as such:

“The philosophy of divine legistation of Hajj is not something which can be explained in this book. What passes in one's mind is this that if all the Islamic Governments take advantage from this occasion in establishing Islamic unity amongst the Muslim nations, they will achieve a perfect result because a gathering of tens of thousands of people from different places in one common place and the attentiveness of their hearts to those things which are inspired to them in this place creates a special kind of impression in them and all return back to their respective countries with one heart and there, they propagate to their brothers whatever they have heard and learnt. The example of this group is like the example of members of one big congress which gather from all corners of the world and after the termination of the congress disperse to different parts of the world carrying a message. Whatever may be the result of this magnificent Congress, gatherings on such occasions and later, the dispersion to the home-towns bears the same result.

(b) Doctor al-Qardawi, the contemporary writer, writes in the book al-'Ibadah fi al-Islam as such:

The greatest result which can be achieved from this gathering is that Hajj is the most important factor for awakening the Islamic ummah from its long sleep. For this reason, some of the puppet governments and invaders of Islamic states become an obstacle for the Muslims from visiting the House of Allah since they know that if the slightest movement is set up amongst the Muslims, then no factor can stop them from such a movement.

He writes in the book: al-Din wa al-hajj 'ala al-madhahib al-'arba'a, on page 51 as such:

“Hajj is a means of acquaintance among the Muslims and the source of forming affection and relation among the various kinds of people who live under the banner of monotheism. This is because at such times their hearts become one and their voice becomes united. Then, they embark on rectifying their own condition and setting right the defects of their own society.”

Doctor Muhammad Mubarak, advisor of al-Malik 'Abdul Aziz’ University writes as such:

"Hajj is a world congress where all the Muslims gather in one line for worshipping God. But this worship is not un-mixed and separate from their lives. Rather, it posseses a special relation with their lives."

In this regard, the Holy Qur’an says:

“That they may witness advantages for them and mention the name of Allah during stated days …..” (Hajj: 28)

By witness of the benefits and perception of the benefits nothing is meant but a common purpose encompassing all the aspects of the affairs of the Muslims.

Conclusion

If truly the obligatory act of Hajj posseses such a place and position which the Holy Qiran and Sunnah; the past practices of the Muslims and the views of the contemporary writers guide us towards that then why should we neglect in making use of it?

If Hajj is the means of introducing monotheism in the hearts and forming a united front for the Muslims, then why shouldn't we mobilize through this means, the Islamic forces and powers against the aggressors who have committed oppression against the Islamic lands such as occupied Palestine!? If Hajj exhibits scientific, cultural and economic dimensions, then why shouldn't the Muslims during such an occasion find a solution and ease their economic problems and other twisted matters?

Why shouldn't the oppressed ones of Palestine, Iraq, Afghanistan, Africa and Lebanon be given the opportunity to cry out (their problems) in the ears of the Muslims and why shouldn't they seek help from the Muslims in defending their just rights?

During Hajj, why shouldn't vast and extensive gatherings and congregations be held against the Eastern and Western Colonists and to expose their plots so that the Muslims return back to their respective countries with bright thoughts and united plans and programmes? For how long should we lose such golden opportunities and bear these losses?

We hope for the day when the foreign hands, who are at work behind the screen, are cut-off from the two holy shrines and the divine tombs and the places of Islam are looked after by a group selected from the Islamic society and the objectives of Hajj and its valuable effects are fulfilled in its real sense.

Footnotes: 

[1] Al-Shari'a wa al-'aqida, page 151.

[2] Al-Shari'a wa al-'aqida, page 150.

[3] Tafsir al-Tabari, vol.17 page 108 (Beirut print).

[4] Tafsir al-Tabari, vol. 7 page 49.

[5] Al-Manar, vol.7 page 11

[6] Tafsir al-Tabari, vol.10 page 47; Sira Ibn Hisham, vol. 4 page 545.

[7] Al-Aghani 5 vol. 21 page 376-377; Manaqib Ibn Shahr Ashub, vol. 4 page 169. The afore-said elegy of al-Farazdaq has come in most of the historical and literary books. To doubt in the authenticity of this poem is one kind of opposition with the reliable traditions.

[8] 

[9] 

[10] 

[11] 

[12]

[13] 

[14]      

[15]   

[16] 

[17] 

[18] 

[19] 

[20] 

[21] 

Our references for these are: Rawdat al-kafi, page 246; Sira Ibn Hisham, vol. 2 page 412; al- Manar, al-Waqidi vol. 2 page 826 and others.

[22] Refer to the books of Hajj of Sahih Bukhari, Sahih Muslim and others.

[23] Jami' al-'usul, vol. 4 Book of Hajj.

[24] Abu Walid al-'Azarqi, Ta'rikh Makka, vol.1 page 339.

[25] Bihar al-'anwar, vol. 99 page 33, narrated from 'Ilal al-shara'i', by al-Saduq.

[26] Bihar al-'anwar, vol.19 page 49.

[27] Kitab Sulaym b. Qays al-Kufi, page 18.

[28] Farid Wajdi, book of Hajj vol.3 page 350 (Da'irat al-ma'arif).

Information source:

www.islamicecenter.com