In the last chapter it was
discussed that tawassul and
wasīlah, semantically speaking,
are a means of approach to
something; they are also
instrumental in achieving
nearness to someone. Since the
object of life of a believer is
to attain the proximity and
pleasure of Allah, He has
guided them at many occasions
in the Holy Qur’ān to gain
access to Him; and in the
process, not only to satisfy
their quest for truth but also
to seek His pleasure. The
search for truth and Allah’s
pleasure are interrelated. It
obviously implies that the
believer is not seeking the
philosopher’s truth, which is
more or less abstract and
lacks personal involvement. The
truth that a believer is
seeking must reflect his
emotional involvement. This is a
precondition for any favourable
divine response, and when this
condition is fulfilled, his quest is
positively rewarded. He
achieves three targets in a
single leap of faith; he comes
closer to truth, he satisfies his
own craze for truth and at
the same time he is able to
receive Allah’s pleasure, which
is the ultimate aim of his life.
Some of the Qur’ānic verses
given below clearly prove how
explicitly and without any
ambiguity Allah has enjoined
upon the believers to seek
means of accessibility to Him
for the fulfilment of their
needs and desires and for
leading a contented life on this
earth.
...READ THE COMPLETE PART FROM THE COMMENTS
Qur'an(5:35) :Proof for seeking means of
ReplyDeleteapproach
It is commanded by Almighty
Allah as the holy Qur’ān states:
"O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility) and strive in
His way so that you may
prosper." [1]
[1]. Qur’ān (al-Baqarah) 2:186.
[1]. Qur’ān ( al-Mā’idah) 5:35.
The Qur’ānic verse stresses
four things:
1. faith,
2. piety,
3. search for means of approach,
and
4. struggle for Allah’s sake.
First of all, the Qur’ān
mentions faith. After faith it
enjoins piety upon the
believers because a heart laced
with fear of Allah, is in fact a
heart laced with His obedience.
A man who possesses piety
never disobeys Allah. Each
moment of his life is spent in
pleasing Him and, incidentally, all
of his other concerns are
pushed into the background. As
a matter of fact, obeying the
divine regulations becomes a
part and parcel of his
existence. Virtue and good
deeds shape up as inseparable
parts of his character and
conduct. His desire to be close
to Allah elevates him in His
eyes. He is always engaged in
acts that will earn him the
pleasure of Allah and nearness
to Him. The word ittaqū
[derivative of taqwā (piety)] is
a comprehensive word and it
embodies all acts that save him
from Allah’s displeasure and
bring him closer to Him.
The third regulation stresses
the search for means of
approach. The Qur’ān says,
“Seek means (of approach to)
His (presence and to His
nearness and accessibility).”
Some of the religious scholars
have interpreted wasīlah (the
means of approach) mentioned
in the Qur’ānic verse as faith
and good deeds while others,
who are in the majority, have
explained the word as the
prophets, the righteous and
the favourites of Allah. They
argue that the expression
ittaqullāh subsumes faith, good
deeds and all forms of worship.
But the fact is that the verse
enjoins upon the believers to
search means of approach to
Allah’s presence. As far as faith
and virtuous acts are the
means of drawing close to
Allah, the prophets and His
favourites are ranked above all
others.
Thus, Shāh Walī Allah
Muhaddith Dihlawī has explained
wasīlah as allegiance to the
guide[Shāh Walī Allah Muhaddith
Dihlawī, al-Qawl-ul-jamīl (p.34).] while Shāh Ismā‘īl
Dihlawī believes that wasīlah is
the guide himself. He says:
"It is almost impossible to
receive (divine) guidance
without the direction (provided)
by the guide."[Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58)]
Referring to the same
situation, Mawlānā Rūm believes
that he has attained nearness
to Allah on account of the
company of Shams Tabrīzī.[Mawlānā Rūm, Mathnawī
ma‘nawī.
]
The fourth regulation relates
to jihad. Jihad also serves as a
means to promote Islam, to
strengthen and consolidate it
and to implement divine
injunctions. When, in the same
Qur’ānic verse, faith, piety and
struggle in the way of Allah
are vested with legitimacy, the
fourth regulation relating to
wasīlah becomes automatically
legitimate. Thus wasīlah does
not amount to associating
partners with Allah. Instead of
encouraging polytheism among
the believers, it rather
reaffirms the Oneness of Allah.
And, besides, when reliance on
it is being confirmed by the
Qur’ān itself, any objections or
reservations against it are in
fact a denial of the Qur’ānic
truth.
Source:
http://www.mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+2#_ftnref1