ভূমিকা

Shiavault - a Vault of Shia Islamic Books Islamic Concept of Intermediation (tawassul) CHAPTER SIX: Intermediation through Persons other than Prophets Some people, in spite of their awareness of the injunctions of Qur’ān and Sunnah and the practice of the , believe that it is possible to seek means in the earthly world and therefore, it is valid to seek means and extend help, but after death the creature has no control over his body, so how can he be relied upon as intermediary?

Since it is beyond his control to serve as means and help others, so it is a form of disbelief. This pig-headedness needs a twofold elaboration. First of all, it is an established fact that the creature, whether he is alive or resting in his grave, has absolutely no control over his body in both cases. These powers are only conferred on him by Allah, which we exercise during our worldly existence to handle a variety of matters.

It, in fact, is Allah’s blessing on the creature and, if Allah decides to withdraw it from him during his earthly life, he will be deprived even of the capacity to pull a straw.

So, just as in this world of cause-and-effect, Allah has absolute control over all the powers of the creature, and yet it is not a kind of disbelief to rely on his means and seek help from him, similarly Allah does not condemn it as disbelief if someone seeks help from another creature after death or relies on his mediation.

Just as in life it is disbelief to regard the creature as the real helper but he can be depended upon as means and his help can be derivatively invoked, similarly it is quite valid to regard the saints, as derivative helpers after death and to trust as means and beseech them for help. Disbelief whether it is associated with a living person or a dead person remains disbelief.

But to seek help from someone in his derivative capacity whether he is dead or alive is quite valid and does not amount to disbelief. Islam does not believe in double standards that an act is a form of belief if you perform it in a mosque and it turns into disbelief if you perform it in a temple. Islamic injunctions and the consequences that follow from them display a consistent pattern.

Thus, if we treat a medical expert as the true helper and seek his assistance, it will be considered a form of disbelief. On the other hand, if we regard Allah as the true helper and seek the help of a virtuous person as a form of treatment, it is quite valid and is in no way inconsistent with Islamic Shariah.