Therefore...

Therefore, this tradition furnishes a cogent justification for the act of beseeching for help. Figurative relation between belief and disbelief To hold the holy Prophet*(Peace Be Upon Him and His Household)* and the saints and pious people of Allāh in reverence and to beseech them for help is quite compatible with the basic principles of Islamic faith.

But sometimes the petitioners, while addressing these favourites of Allāh, employ words, which are reserved only for Allāh and, therefore, according to some religious scholars, commit disbelief. This conclusion is based on a fundamental misconception as these scholars fail to draw the vital distinction between the literal and figurative sense of these words. They interpret these modes of address or the vocative forms in a literal sense and thus wring a perverse conclusion from them.

It is an admitted fact that these modes of address are used only for Allāh in their absolute sense, therefore, to use them for any other creature is obviously disbelief and for a Muslim it is simply inconceivable. Thus a basic distinction must be drawn between their literal and figurative meaning. The literal sense applies to Allāh alone and no creature, whether he is a prophet or a saint, can arrogate to himself this exclusive divine prerogative.

Therefore, the petitioner is using the words only figuratively and it is in this sense alone that they are generally interpreted. The allegation of disbelief against these people is quite misplaced; it reflects rather the twisted consciousness of those who hurl such malicious allegations against them. The petitioners are, in fact, immune to disbelief. For instance: 1- O, the most reverend (Prophet) of all creatures!

I have no one else as my (helper) except you whose help should I seek at a time when I am engulfed by troubles and calamities. 2- There are five (friends) for me with which I extinguish the intensity of a lethal epidemic. (These are:) the holy (Peace Be Upon Him and His Household)* , ‘Alī, both of his sons (Hasan and Husayn) and Fātimah.* 3- All this is an expression of your mercy and magnanimity that I am still surviving in the midst of trouble and turmoil.

4- I beg the charity of your magnanimous eye as there is no one except you to bail me out in this hour of distress. 5- All people have some support to rely upon when they are down and out, but I have no one else except you to turn to when I am in trouble.