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Friday 29th of March 2024
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Ṣāliḥīn: ‘Umm Thābit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing [tabarruk]. Similarly, the Companions would drink water from where the Prophet used to drink’.”

Ṣāliḥīn: ‘Umm Thābit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing [tabarruk]. Similarly, the Companions would drink water from where the Prophet used to drink’.”

: ‘Umm Thābit cut off the mouth of the waterskin so as to keep for herself the place of the Prophet’s mouth whereby she sought blessing [tabarruk]. Similarly, the Companions would drink water from where the Prophet used to drink’.”[1]

الغداة صلّى إذاوسلّم [وآله] عليه الله صلىالله رسول كان

غمس إلاّ بإناء يؤتى فما الماء فيها بآنيتهم المدينة خدم جاء

“.فيها يده فيغمس الباردة الغداة في جاؤوه فربّما فيها يده

“The servants of Medina used to go to the Messenger of Allah () after morning [ub] prayer with vessels full of water and he would place his hand into each vessel. Sometimes they would go to him in cold mornings and he would place his hand into them (vessels).”[2]

This shows clearly that seeking blessings through the belongings of awliyā’ of God is not a problem. It also shows that those who accuse the Shī‘ah of polytheism and associating partners with Allah on account of this practice have no clear idea of the meaning of monotheism [tawīd]. Polytheism or worshipping other than Allah means to have one of the creatures as a god along with Allah or to attribute to that creature some divine acts by considering him as independent and needless of God in the essence of creation or power. This is while the Shī‘ah regard the belongings of awliyā’ of God, just like theirs owners, as things that are made by God and these things are in need of Him both in the essence of existence and in power.

The Shī‘ah seek blessings through these symbols only to show respect to their leaders and forerunners of the religion of God and to express their sincere love for them.

When the Shī‘ah kiss part of the shrine or its doors or walls during their visitation to the holy shrine of the Prophet () and his Ahl al-Bayt (‘a), it is only because they love the Holy Prophet () and his progeny, and this is an issue of human emotion, which manifests itself in the person in love. A sweet-tongued man of letter says:

سَلْمٰى دِيار الدّيار عَلَى أمُرُّ

الجِدارا ذا و الجِدارَ ذا أقَبِّلُ

قَلْبي شَغَفْنَ الدِّيارِ حُبُّ ما وَ

الدِّيارا سَكَنَ مَن حُبُّ وَلٰكِنْ

By Laylā’s residence I pass; I kiss this wall and that wall.

It is not the love of residence that gladdens my heart; rather, the love of its dweller. ?

 

 

 

 

 

 

 

 

 

 

 

           

                                               

Reply: First of all we had better clarify the meaning of “politics” so that its relationship with religion may become clear. There are two interpretations for the word “politics”:

1. Sometimes, politics is interpreted as “trickery, ruse, and the use of every possible means to reach a particular objective”. In other words, the end justifies the means.

In fact, this interpretation of politics, apart from its being inconsistent with the real sense of the word, does not mean but deceit and treachery and this meaning is not compatible with religion.

2. The second interpretation of “politics” is the management of social life affairs by applying the principles of Islam in various aspects.

Politics which means management of the affairs of the Muslims according to the Qur’an and the Sunnah is an integral part of religion.

We shall elaborate here on the idea of the concordance of religion and politics and the need for establishing government:

The most vivid evidence which substantiates this idea is the conduct of the Holy Prophet () during the period of his mission which was full of ups and downs. On studying the words and practices of the Messenger of Allah (), we become fully aware that from the outset of his mission, he was in pursuit of establishing a strong government founded on faith in God and capable of implementing the agenda and programs of Islam.

At this juncture, it is worth citing some of the instances of the Prophet’s efforts to achieve this aim:

The Prophet () as the founder of Islamic government

1. When the Messenger of Allah () was ordered to publicize his divine mission, he started to organize the nucleus of resistance and guidance and mobilize Muslims. Along this line, he used to meet groups of pilgrims coming from far and near to visit the Ka‘bah, inviting them to Islam. Meanwhile, he held a meeting with two groups of the people from Medina at a place called “‘Aqabah” and they pledged to invite him to their city and give him support.[3] So, this was the first step toward establishing an Islamic government.

2. After his emigration [hijrah] to Medina, the Messenger of Allah () started to found and organize a powerful and dignified army corps—an army that fought 82 battles during the period of the Prophet’s mission and managed, through glorious victories, to remove the hurdles and set up the Islamic government.

3. After the establishment of the Islamic government in Medina, the Prophet () made contacts with the powerful political and social centers of his time by dispatching ambassadors, sending historic letters, and forging economic, political and military links with many leaders.

The biography of the Prophet () contains a detailed account of his letters to Khosroe, the Emperor of Persia; Caesar, the Emperor of Byzantine; Muqauqis, the King of Egypt; Negus, the King of Abyssinia; and other rulers at that time.[4]

4. In a bid to elevate the objectives of Islam and maximize the cohesion of the bases of the Islamic government, the Messenger of Allah () appointed rulers and chiefs for many tribes and cities. Below is an example of his decisions in this respect:

The Holy Prophet () dispatched Rafā‘ah ibn Zayd as his representative to the tribe of Khwaysh and wrote the following letter:



[1] Muammad āhir al-Makkī, Tabarruk a-aābah, trans. Anārī, chap. 1, p. 29.

[2] āhī Muslim, vol. 7, “Kitāb al-Faā’il,” “Bāb Qurb an-Nabī () min an-Nās wa Tabarrukihim bihi,” p. 79. For more information, refer to the following references:

a.    aī al-Bukhārī, “Kitāb al-Ashribah”;

b.    Mālik, Al-Muwaṭṭa’, vol. 1, the section on invoking blessings to the Prophet (), p. 138;

c.    Asad al-Ghābah, vol. 5, p. 90;

d.    Musnab Amad ibn anbal, vol. 4, p. 32;

e.    Al-Istī‘āb, vol. 3, at the margin of “al-Iābah,” p. 631;

f.     Fat al-Bārī, vol. 1, pp. 281-282.

[3] Sīrah Ibn Hishām (Egypt, 2nd Edition), vol. 1, “Discussion on the First ‘Aqabah,” p. 431.

[4] See, for example, Muammad amīd Allāh, Al-Wathā’iq as-Siyāsiyyah and ‘Alī Amadī, Makātib ar-Rasūl.

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