Proof of Tawassul in Quran
Total views : 8920The Prophet (Peace be upon him) as a source of intermediation for Jews
Before the birth of the Holy Prophet, the Jews offered in their prayers his means in order to gain victory over the rival Arab disbelievers and as a result of their prayer, they were rewarded with victory. The Qur’ān is a witness to this phenomenon. Allah says: And when there came to them a Book from Allah confirming what is with them, although beforehand they had prayed for victory against those without faith…..” (Surah Al Baqarah verse no. 89)
All these traditions show that, even before his Prophethood, the people of the Book offered his name to Allah as mediation. Since these traditions have been reproduced and recorded by scholars of spotless repute and integrity, they also serve to remove any doubt about their lack of authenticity or inferiority because any tradition that is generally accepted for detailed interpretation also claims general acceptance, and this tradition has been reproduced by all the exegetes who have lived during the last thousand years; some of them under the title ‘interpretation of Qur’ān through Qur’ān, while others under the title ‘interpretation of Qur’ān through hadith.’ The consensus of these scholars on its textual authenticity and semantic compatibility in different periods of time is a reflection of its significance and soundness. Those who are reluctant to accept them on the basis that they are drawn from the Jewish source should remember that there is no harm in drawing the truth from the Jewish sources. It is reported that the Prophet said:
“Accept the traditions from Banī Israel, there is no harm in it”
Justification for intermediation through the Prophet after his death, just as this Qur’ānic verse is a proof of intermediation through the Prophet before his birth, similarly it is a proof of continuing intermediation even after his death. One may naturally ask how do we prove the fact of his mediation after death from this verse. The answer is simple and rational: if intermediation through him is valid before his birth, it is equally valid even after his death.
Someone may object to this by saying that this was an act of the Jews; hence it cannot be used as evidence for Muslims. However, Allah has mentioned this event in the Qur’an and did not condemn this; therefore this demonstrates that if it were impermissible the Holy Qur’an would not have mentioned it and most importantly why would Allah give them victory over their enemies?
(1) Allama Aaloosi rahmatullahi alayhi writes in his Tafseer; ‘Roohul Ma’ani’
This ayah was revealed regarding Banu Quraizah and Banu Nazeer, who used to ask Allah for victory against Aus and Khazraj by the means of the Prophet sallallaahu alayhi wasallam, and this was done before he was born. They used to say,
“Oh Allah we beseech you by the rights of that Prophet of yours whom you have promised to send us towards the end of time, that you give us victory over our enemy today”
(2) Muhammad bin Ishaq narrated that Ibn `Abbas said, “The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara’ bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,’ Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.’ Allah then revealed this Ayah about their statement,
(3) Abu Al-`Aliyah said, “The Jews used to ask Allah to send Muhammad so that they would gain victory over the Arab disbelievers. They used to say, `O Allah! Send the Prophet that we read about – in the Tawrah – so that we can torment and kill the disbelievers alongside him.’ When Allah sent Muhammad and they saw that he was not one of them, they rejected him and envied the Arabs, even though they knew that he was the Messenger of Allah.
(4) Imam Abu al-Mansur al-Maturidi (Rahimuhullah, D. 333 hijri) said about the verse “Yet before this they used to pray for victory over the disbelievers (through Prophet) but when same Prophet came to them along with the Book revealed to him, whom they already recognised, they disbelieved in him” Quran 2:89. He writes: Before Muhammad (salallaho alaihi wasalam) was sent, they (the Jews) used to supplicate: ‘O Allah! Grant us victory by means of Your Prophet whom You shall send.’ But when he came, but not in a manner that conformed to their desires and wants, they disbelieved in him, so “Allah’s curse is on the disbelievers. (Book: al-Maturidi- Tawilat Ahl al-Sunna 1:70)
(5) Ali al-Azdi (Radi Allahu anhu) relates: “The Jews used to supplicate (before the birth of the Holy Prophet salallaho alaihi wasalam): “O Allah! Send to us this prophet who will judge between the people and us.” They used to pray for victory through him, i.e, they sought victory through his means over their enemies. ”Book: Al-Bayhaqi (D. 458 hijri) -Dalail al-Nabuwwa 2:76, Al-Tabari(D. 310 hijri) -Jami al-Bayan fi Tafsir al-Quran 1:411, Ibn Kathir (D. 774 hijri) -Tafsir al-Quran al-Azim 2:308
(6) Abd Allah bin al-Abbas (Radi Allahu anhu, D. 68 hijri) states, ” The Jews used to seek victory against Aws and Khazraj through the rank of the Messenger of Allah (salallaho alaihi wasalam) before he was sent. But when Allah sent him among the Arabs the Jews disbelieved in him and denied what they used to say. So Muadh bin Jabal and Bishr bin al-Bara (Radi Allahu anhuma) said to them: “O assembly of Jews! Fear Allah and embrace Islam, for when we were idolaters you used to seek victory against us through the rank of Muhammad (salallaho alaihi wasalam) and tell us that he was sent forth and describe him to us!” (Denying this) Sallam bin Mishkam said, “He is not as we used to describe him to you; he has not come with anything we recognise.” So Allah revealed the verse on account of their statement: “Yet before this they used to pray for victory over the disbelievers (through Prophet) but when same Prophet came to them along with the Book revealed to him, whom they already recognised, they disbelieved in him, and so Allah’s curse is upon the deniers.” Quran 2:89 “Book: Abu Nuaym (D. 430 hijri) -Dalail al-Nabuwwa 1:52, Al-Asqalani (D. 852 hijri) -al-Isaba 2:383, Al-Tabari (D. 310 hijri) -Jami al-Bayan fi Tafsir al-Quran 1:325, Ibn Abi Hatim (D. 327 hijri) -Tafsir ibn Abi Hatim 1:172, Ibn Kathir(D. 774 hijri) -Tafsir al-Quran al-Azim 1:125, Al-Suyuti (D. 911 hijri) -al-Durr al-Manthur fi al-Tafsir bi al Mathur 1:217 and others.
(7) Imam Qurtubī – in his tafsir al-Jāmi‘ li-ahkām-il-Qur’ān, 2:27: related the tradition through Ibn ‘Abbās: The Jews of Khaybar were often at war with the Ghatafān ( tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the m ediat ion of the Unlettered Prophet about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbās adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafān (tribe). But when the Prophet was sent, they denied (him). So Allah Intermediation through the Prophet the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.
(8) Imam Rāzī – Rāzī, at-Tafsīr-ur-kabīr (3:180).
Before the Prophethood of Muhammad and the revelation of the Qur’ān, the Jews prayed for victory, i.e. they asked victory and help (through their mediation) and they used these words: “O Allah, grant us victory through the Unlettered Prophet.
(9) Imam Jalāl-ud-Dīn Mahallī and Imam Jalāl-ud-Dīn Suyūtī – in -Mahallī and Suyūtī, Tafsīr-ul-jalālayn (p.14). They write the Jews used to pray in these words: “O Allah, grant us victory through the mediation of the Prophet who is to appear at the end of time”
(10) Qādī Thanā’ullāh Pānī Patī – at-Tafsīr-ul-mazharī, 1:94.
“That is, they prayed for victory over the Arab polytheists and they used to say: O Allah, give us victory over them through the mediation of the last Prophet whom we find mentioned in our Book Torah”
Allah Ta’la has praised
Those who supplicate through a means in his Holy Quran in Surah Al Isra (ayah no. 57)
“Those whom they call upon do seek (for themselves) means of access to their Lord (striving) which of them is nearest: they hope for His mercy and fear His wrath: for the wrath of thy Lord is something against which one should take guard.”
Imam Tabari, Hafidh Ibn ul Qayyum al Jawzi, Hafidhh Ibn Kathir and Qadi Shawkani write that before the birth of the Messenger of Allah (May Allah bless him and grant him peace), the Jews would make the Prophet, Allah’s peace and blessings be upon him, a Waseela in their supplications, when asking Allah to defeat their enemies in battle. (Tafsir Ibn Jareer, Tafsir Ibn Kathir & Tafsir Fath ul Qadeer Shawkaani. Ibn Qayyum. Under, verse Baqarah 89 and Hadaya-tul-Hayara page 95 by Hafidhh Ibn Qayyum al Jawzi
Similar traditions are narrated by:
Abdullāh bin Muslim bin Qutaybah, Tafsir gharīb-il-Qur’ān (p.58).
Ibn Jarīr Tabarī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:325).
Bagh awī, Ma‘ālim-ut- tanzīl (1:93).
Abū al-Fadl al-Mībadī, Kashf-ul-asrār wa ‘uddat-ul-abrār (1:272).
Ibn-ul-Jawzī, Zād-ul-masīr fī ‘ilm-it-tafsīr (1:114).
Mujāhid bin Jubayr, Tafsīr (1:83).
Bay dāwī, Tafsīr (1:122).
Nasafī, al-Madārik (1:61).
Khāzin, Lubāb-ut-ta’wīl fī ma‘ānī at-tanzīl (1:65).
Muhammad bin Yūsuf Abū Hayyān Andalusī, Tafsīr-ul-bahr-il-muhīt (1:303)
Ibrāhīm bin ‘Umar Biqā‘ī, Nazm-ud-darar fī tanāsub-il- āyāt was-suwar (2:36-7).
Muhammad bin ‘Abd-ur-Rahmān Hasanī Husaynī, Jāmi‘-ul-bayān fī tafsīr-il-Qur’ān (1:23).
Abū Sa‘ūd ‘Amādī, Irshād-ul-‘aql-is-salīm ilā mazāyā al-Qur’ān al-karīm (1:128).
Ismā‘īl Haqqī, Tafsīr rūh-ul-bayān (1:179).
Sulayman bin ‘Umar, al-Futūhāt-ul-ālihiyyah (1:77-8).
Shawkānī, Fath-ul-qadīr (1:112).
Muhammad Rashīd Radā, Tafsīr-ul-manār (1:381).
Ibn Juzayy, Kitāb-ul-tashīl li-‘ulūm-it-tanzīl (1:53).
Khatīb Shurbīnī, as-Sirāj-ul-munīr (1:76).
Wahbah Zuhaylī, at-Tafsīr-ul-munīr (1:219-20).
Tantāwī Jawharī, al-Jawāhir fī tafsīr-il-Qur’ān al-karīm (1:96)
Following traditionists and biographers also narrated the same tradition:
Hakim in al-Mustadrak (2:263).
Ājurrī in ash-Sharī‘ah (pp .446-8).
Bay haqī in Dalā’il-un-nubuwwah (2:76-7).
Abū Nu‘ay m in Dalā’il-un-nubuwwah (pp .44-5).
Ibn Kathīr in al-Bidāyah wan-nihāyah (2:274-5).
English
Arabic
Bengali
Chinese (Simplified)
French
German
Gujarati
Hindi
Indonesian
Italian
Persian
Portuguese
Russian
Spanish
Tajik
Turkish
Urdu
Uzbek