Asalaam Alaikum Allah says in Surah Yusuf: (Yusuf said) Take my shirt and lay it on the face of my father (Yaqub), he will regain his sight Quran (Yusuf) 12:93 The Quran has expressed the later development in these words: When the bearer of glad tidings arrived, he laid the shirt on the face of Yaqub and his sight returned immediately. Quran (Yusuf) 12:96 This Quranic verse clearly proves that intermediation through any object associated with the prophets and the saints does not negate the Islamic concept of divine unity. In this case the sender of the shirt is a prophet, the one who is benefiting from this act of intermediation is also a prophet and the one who is describing the act, are all parts of a sacred phenomenon authenticated by the Quran itself. Therefore, to express any doubts and reservations about its authenticity is to deny the sanctity of an act which is being sanctified by no less an authority than the Quran. This Quranic verse actually stresses the following points: 1. First, though from the point of view of ja-al-bashir, this form of intermediation is apparently without the direct involvement of a prophet, it actually takes place through the physical use of one of his relics, i.e. one of the objects associated with him. 2. Second, since the bearer of glad tidings did not utter a word as he laid the shirt on the face of Yaqub Alaihis salaam therefore, the return of the eyesight through the means of the shirt is a form of intermediation without words. 3. Third, to rely on someone who is not a prophet is also one of the traditional practices of the prophets and to declare the practice of the prophets as a form of disbelief is nothing but a reflection of malice, ignorance and lack of understanding on the part of those who boastfully, and sometimes out of sheer flaunting arrogance, indulge in fabricating such false allegations. In the Quranic verse Allah is expressing the form of intermediation practised by two great prophets, Yaqub Alaihis Salaam and Yusuf Alaihis Salaam No Muslim can deny the reality of intermediation in the presence of such a clearly described tradition. If there had been any ambiguity or semantic twist in its expression, they might have had some basis of doubt. But when the argument is so explicit, any doubt about its veracity is nothing but an ugly concoction. Besides, the most significant point stressed by the Quranic verse is that one prophet, Yusuf Alaihis Salaam, is issuing the injunction of intermediation and the other prophet, Yaqub Alaihis Salaam, is receiving the benefit from this act of intermediation. It means the shirt here serves as the source of intermediation.Therefore, if it is valid to practice intermediation through a prophet's shirt, its practice through the relics of the prophets and the saints is automatically validated [Extracted from Shaykh Ul Islaam , Tahir Ul Qadri 's book tawwasul ] Alla Hafiz Tanveer Pasha |
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