THE CONCEPT OF TAWASSUL AND SHAFA'AH IN ISLAM

Tawassul is derived from the word “Wasilah”. Wasilah means intermediary. Allah had sent 124,000 Prophets to guide the humanity. Was it possible for Allah to address individual human being? When Allah used the intermediary or Wasilah, it makes sense that human beings should retract the original path.

Tawassul is pursued in this world and Shafa’ah is sought on the Day of Judgment.

In Surah Yousuf, the Prophet Yousuf asked one of the two men who was being released from the prison to follow up his case with the king as stated in Surah Yousuf Ayah 42: “Yousuf asked the one, whom he knew would not be executed, to mention his case to his master.” Also, Prophet Yousuf’s brothers asked their father in Ayah 97-98: “Father, ask forgiveness for our sins; we have certainly sinned. Prophet Yaqub said: “I shall ask my Lord to forgive you; He is All-forgiving and All-merciful.” Similarly, in Surah al-A’raf Ayah 134 Bani Isra’il used the Wasila of Prophet Musa when they said: “Pray for us to your Lord through your covenant with Him.” Allah Himself is asking the people to use the Wasilah of the Noble Messenger (s.a.w.a.s.) in Surah al-Nisa Ayah 64: “If they ever do injustice to themselves and come to you (Muhammad) asking for Allah’s forgiveness and if the Messenger (s.a.w.a.s.) also were to ask Allah to forgive them, they would certainly find Allah All-forgiving and All-merciful.” In Surah al-Ma’idah Ayah 35, Allah is clearly asking people to find the Wasilah: “Believers, have fear of Allah. Find the means to reach Him and strive hard for His cause so that you may have everlasting happiness.”

Some people say that even if the Wasilah of the Noble Messenger (s.a.w.a.s.) is accepted while he was alive now he is dead, how can he help after his death? The Noble Messenger (s.a.w.a.s.) died in the path of Islam and according to the Glorious Qur’an whoever dies in the path of Islam is a Martyr and all Martyrs are alive. According to the Sahih Tirmizi and the Sahih of Ibne Maja there was a man called Al-Habbar bin Aswad who was already condemned by the Noble Messenger (s.a.w.a.s.). When he came to the Noble Messenger (s.a.w.a.s.) after the revelation of Ayah 64 of Surah al-Nisa and sought forgiveness from the Messenger of Islam, he was forgiven by the Messenger. The companion Usman bin Hunaif reports that during the life time of the Noble Messenger, a blind man came to him and said that he had no one to take care of him and requested him to pray to Allah to return his eye-sight. The Noble Messenger told him to recite two rakat salaat and pray to Allah in the name of His Prophet. The man regained his eye-sight through his Wasilah. After the death of the Noble Messenger (s.a.w.a.s.) another man came to him saying that he went to the third caliph for assistance but did not get it. Usman bin Hunaif said that he remembered the case of the blind man; hence he told him to go to the grave of the Noble Messenger (s.a.w.a.s.) and perform 2 rakat salaat and pray to Allah seeking the Wasilah of the Prophet. The man complied and subsequently went to the third caliph again and was helped by him! According to the Imam Ahmad ibn Hanbal who narrated that the Noble Messenger (s.a.w.a.s.) told him that even after his death he will continue to listen to the salaam sent by the Muslims. That is the reason that all Muslims offer their salaams in their salaat. There are traditions which say that the Noble Messenger (s.a.w.a.s.) had said that even after his death, the deeds of the Muslims reach him.

As for the Shafa’ah or intercession, there are 17 Ayahs which negates any Shafa’ah which relates to the idols. But there are 10 Ayahs which express conditional Shafa’ah. The final decision rests with All-Mighty Allah without Whose consent there will not be any Shafa’ah as stated in Ayatul Kursi in Surah al-Baqarah Ayah 255: “No one can intercede with Him for others except by His permission.”  Surah Maryam Ayah 87: “…no one will benefit from the intercession except those who establish a covenant with the Beneficent before they die.” Imamate is a covenant. In Surah Baqarah Ayah 124, when Prophet Ibrahim asked for the title of Imamate for his descendants, the Ayah says that this covenant is not granted to the unjust-“Qala La Yanalu Ahdiz Za’limeen”. Surah Ta’Ha Ayah 109: “On that day no one’s intercession will be of any benefit unless he has received permission from the Beneficent and whose word is acceptable to Him.”

Hence, the Noble Messenger (s.a.w.a.s.) and the Infallible Imams (a.s.) of his (s.a.w.a.s.) Progeny will intercede on the Day of Judgment. During the Period of Barzaq, the individual’s deeds will be responsible for their status in the grave.

However, the people who neglected their salaat, people who gave false witness, the unjust rulers and the people who oppressed the orphans will not enjoy the intercession on the Day of Judgment.

INFALLIBILITY OF THE PROPHETS AND THE IMAMS

Infallibility does not mean a person cannot sin or he is incapable of sinning. Infallible means they can sin but do not sin. It is the fundamental ingredient of Shia faith that all the Prophets and the divinely appointed Imams were infallible.

Generally people get distracted and say that Prophet Adam committed a sin when he disobeyed Allah and ate from the tree in the Paradise when Allah had advised him not to go near the tree. This act of Prophet Adam was not a sin because; in the Paradise there was no Shariya, secondly Allah’s orders are of two types; one is recommended command and the other is prohibitive command. Prohibitive commands are regulated by the shariyah. So Prophet Adam’s act was not prohibitive hence it was not a sin. Moreover, Allah planned the creation of Prophet Adam as a khalifa. Will he create His khalifah who will commit sin? As for his supplication using the word ”Ighfirli” the word is not always used for forgiveness but another usage is for protection because the Shaytan swear by Allah and advised him to eat from the tree, hence Prophet Adam believed him. After the warning from Allah he sought His protection from Shaytan. Similarly, Prophet Musa (a.s.) tried to save his Shia from his enemy and as he pushed the man he fell down and died. It was not a culpable homicide after planning to kill anyone.

On the same lines, the people who do not believe in the infallibility of Prophets and the Imams put forward an Ayah 1 to 3 of Surah al-Fath which says: “We have granted to you, (Muhammad), a manifest victory so that Allah will redeem the sins (which the pagans think you have committed against them) in the past or (you will commit) in the future. He will complete His favors to you, guide you to the right path, and grant you a majestic triumph.” The victory here refers to the “Treaty at Hudaybia”. There is no link between the victory and the alleged forgiveness of the Infallible Prophet (s.a.w.a.s.). Here “Istighfar” means the protection granted against all the evils intended against him, in the past as well as in future. Purity of the Noble Messenger (s.a.w.a.s.) and his Infallible Progeny was guaranteed in the Ayah of Purity, Surah al-Ah’zab Ayah 33 which reads as: “Verily, Allah intends but to keep off from you (every kind of) of uncleanness O the People of the House, and to purify you (with) a through purification.” When this Ayah was revealed, the Noble Messenger (s.a.w.a.s.) had gathered Imam Ali (a.s.), Sayyida Fatima Zahra (s.a.), Imam Hasan (a.s.) and Imam Husayn (a.s.) under his Cloak as narrated in Hadees-e-Kisa.

Similarly, Allah does not command His creatures to obey the sinful leaders as evident from Surah al-Nisa Ayah 59 says: “Believers, obey Allah, His Messenger and the “Ulil Amr” – qualified leader.” On the other hand Allah says in Surah Insan Ayah 24: “So wait patiently for the Command of your Lord and do not yield to any sinful or disbelieving person among them (people).” It naturally concludes that the “Ulil Amr” should be sinless or infallible person.  In my article “Who is Ulil Amr” it has been discussed thoroughly that Imam Ali (a.s.) is the “Ulil Amr”

Lastly, at the time of his demise, the Noble Messenger (s.a.w.a.s.) reminded the Muslims about the Glorious Qur’an and his Pure Progeny (a.s.) called Hadees-e-Thaqalayn” saying: “I am leaving behind two precious things; the Book of Allah and my Ahlul Bayt . So long as you uphold both of them, you will never be mislead after me.” Although, in a few books it was reported that the phrase used was “the Book of Allah and my Sunnah” but few Sunni scholars have denied the integrity of the narrators.

A man asked Imam Ali, Zain al-Abidin (a.s.); “How can we follow you because you cannot commit any sin?” the Imam replied: “We can commit sins but will not do it.” The Imam asked him: “Go naked on the road can you do it?” he replied: “No” Imam asked: “Why not?” The man replied: “People are watching” The Imam replied: “We Ahlul Bayt also do not commit sins because Allah is watching us.”

The greatest argument about the infallibility has been provided by Shaytan in Surah al-Hijr Ayah 39 to 40: Iblis said: “Lord, because you have caused me to go stray, I shall make earthly things attractive to the people and mislead all of them except Your sincere servants.” Shaytan was fully aware of the infallible personalities.

Sources used:

The Glorious Qur’an (English Translation) by Ayatollah Agha H.M.M.Pooya

The Glorious Qur’an (English Translation) by Muhammad Sarwar

WHO ARE FIRMLY ROOTED IN KNOWLEDGE?

Surah ale-Imran Ayah 7: “It is Allah Who has revealed the Book to you in which some Ayahs are clear (and decisive) statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other Ayahs may have several possibilities (or ambiguous). Those whose hearts are perverse follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows it’s true (hidden) interpretation except Allah, and those who have firm roots in knowledge say, “We believe in it. All its Ayahs are from our Lord.” No one can grasp this fact except the people of reason.”

Similarly, the phrase “Rasikhoona Fil Ilm is used is Surah al-Nisa Ayah 162: “But the well-rooted in knowledge among them and the believers (who) believe in what has been sent down to you and what has been sent down before you, and the establishers of prayer, and the givers of poor-rate, and the believers in Allah and the Last Day (of Judgment); These (it is whom) soon We will give a great recompense.”

The special people referred to in the above Ayah are the one who are called “Rasikhoona Fil Ilm”. That knowledge was provided by Allah Himself. They are the Seal of Prophets (s.a.w.a.s.) and his Infallible Progeny (a.s.)

Throughout the Glorious Qur’an, there are “Muh’kam” or Explicit or clear Ayahs which does not need further explanations. There are some “Mutasha’behat” or Implicit or ambiguous Ayahs which may carry many meanings e.g.  Surah al-Fath Ayah 10: “….The hands of Allah are above their hands….” Also in Surah Rahman Ayah 27: “Only the face of your Glorious and Gracious Lord will remain forever. Allah does not have a material body or face.

As a general rule, the “Mutashabah” Ayahs may be studied in the light of the “Muhkam” Ayahs. In some cases some Ayahs may be “Mutashbah” to one person while it may not be “Mutashbah” to others.

The Noble Messenger (s.a.w.a.s.) had said: “I am the city of knowledge and Ali is its gateway”. He (s.a.w.a.s.) further introduced the other members of the “Rasikhoona Fil Ilm” at the time of his departure from this world, saying:

                “I leave behind me Two very important things: the Book of Allah (the Glorious                             Qur’an) and my (divinely chosen) descendants (Ahlul Bayt), should you be attached to                 these Two, never, never, shall you get astray after me, These Two (the Glorious Book)                 and the descendants (the Ahlul Bayt) shall never be separated from each other, until                   they meet me at the Spring of Kauthar.”

Because of this deep and through knowledge, the Commander of the Faithful, Imam Ali (a.s.) had said: “Ask me, ask me, before you lose me.” It is important to note here that Imam Ali (a.s.) did not say “when I am dead”. In the history of mankind, Imam Ali (a.s.) was the only and unique personality who had thrown this challenge. No one after him has ever dared to throw such open challenge.

Sources used:

Translation of the Glorious Qur’an (English) by Ayatullah Agha H.M.M. Pooya Yazdi

Translation of the Glorious Qur’an (Urdu) – Tafsir-e-Namoona by Ayatullah Nasir Makarem Shirazi

SIMILARITIES BETWEEN PROPHET IBRAHIM (A.S.) AND THE NOBLE MESSENGER (S.A.W.A.S.)

There are many similarities between Prophet Ibrahim (a.s.) and the Noble Messenger (s.a.w.a.s.). But in this short space, we shall restrict ourselves to four areas of similarities; Imamat, boat of salvation, Shias, and Sacrifice.

IMAMAT: Surah al-Baqarah Ayah 124: “When his Lord tested Ibrahim’s faith (by His words) and he satisfied the test, He said, “I am appointing you as the leader (Imam) of mankind.” Ibrahim asked, “Will this leadership also continue through my descendants?” The Lord replied, “The unjust do not have the right to exercise My authority.”

This Ayah stresses that all Divinely appointed leaders (Imams) shall be Infallible as committing any errors or sin is unjust. Prophet Ibrahim (a.s.)’s trials include his struggle against Nimrud who threw him in a mammoth fire. Hazrat Ibrahim was given a child when his wife Hazrat Hajirah was 78 years old. He was commanded to go to Hejaz (present day Makkah), take his family there and leave them at that place and return. This is mentioned in Surah Ibrahim Ayah 37: “Lord, I have settled some of my offspring in a barren valley near Your Sacred House so that they could be steadfast in prayer. Lord, fill the hearts of the people with love for them and produce fruits (sympathy of hearts) for their sustenance so that they may give thanks.” Prophet Ibrahim (a.s.)’s prayer was accepted in that the love for the Progeny of the Noble Messenger (s.a.w.a.s.) has filled the hearts of millions of Muslims and non-Muslims alike!

The Noble Messenger (s.a.w.a.s.)’s Imamate is confirmed by Surah al-Israh Ayah 71: “On the day when We call every nation with their leader (Imam)….). Further, the Infallibility of the Noble Messenger (s.a.w.a.s.) and his Progeny was confirmed by the Ayah of Purity Surah al-Ahzab Ayah 33: “O People of the house, Allah wants to keep off from you all kinds of uncleanness and to purify you thoroughly.” In numerous traditions, the Noble Messenger (s.a.w.a.s.) had stated that there will be twelve Imams after him, the first is Imam Ali (a.s.) and the last will be Imam Mahdi (a.t.f.)

BOAT OF SALVATION: Prophet Ibrahim (a.s.) was the descendant of Prophet Nuh (a.s.) and the people who boarded his boat were saved by the astronomical flood in which the then human race was drowned. Similarly, there are traditions narrated by Abu Dharr Ghifari, Ibn Abbas, Abdullah ibn Zubair, Abu Saeed and Anas bin Malik that the Noble Messenger (s.a.w.a.s.) said; “Behold! My Ahlul Bayt is like the Ark of Noah. Whoever embarked on it was saved, and whoever turned away from it was perished.” (Al-Sunnah.wordpress.com)

SHIAS: Shia means the followers. Surah al-Sa’fa’t Ayah 83: “Inna Min Shiate laIbrahim” “Ibrahim was one of his (Nuh)’ followers.” Similarly, the word Shia meaning followers, is used in the Glorious Qur’an relating to “Ululazm Prophets” Surah al-Qasas Ayah 15: “He (Musa) entered the city without the knowledge of its inhabitants and found two men fighting each other. One was his follower (Shia) and the other his enemy. His follower (Shia) asked him for help against his enemies. Musa struck his enemy to death….”

SACRIFICE: Prophet Ibrahim (a.s.) sacrifices started with his opposition to the idol-worshippers of his time resulting in his throwing in the astronomical fire, which was turned into a garden by the Command of Allah. As stated above, he left his infant baby (Isma’il) and wife alone near Ka’ba. Then he was commanded by Allah (s.w.t.) to sacrifice Isma’il to which he complied and Allah replaced a goat for Isma’il. Similarly, the Noble Messenger (s.a.w.a.s.) sacrificed not only his own life but also the lives of his Progeny as every Infallible Imam was martyred either by sword or poison for their efforts to save and consolidate Islam. The tragedy at Karbala, where the King of Martyrs, the grandson of the Noble Prophet (s.a.w.a.s.), Imam Husayn (a.s.) alogwith a band of warriors of Islam, were deprived water and food for 3 days, and were mercilessly butchered not by any non-Muslim but by the hypocrite Muslims. Then the so called Muslims looted the belongings and set on fire their dwellings. The daughters of the Noble Prophet (s.a.w.a.s.) were deprived of their head-covers, imprisoned like ordinary people, made to travel on camels without seats, from Karbala to Kufa then to Damascus.

ANIMAL RIGHTS IN ISLAM

There are more than 200 Ayahs in the Glorious Qur’an regarding animals. There are five Surahs in the Glorious Qur’an after the name of animals viz. Surah al-An’am (Cattle), Surah al-Nahl (The Bee), Surah al-Naml (The Ant), Surah al-An-Kabut (The Spider), Surah al-Feel (The Elephant). In the following cases, the animals have been referred:

                Surah al-An’am Ayah 38: “All the beasts on land and flying birds have different                           communities, just as you (people) do. Nothing is left without a mention in the Book.                    They will all be brought into the presence of their Lord.”

                Surah al-Nur Ayah 41: “Did you not see that all that is between the heavens and the                    earth glorifies Allah and  that the birds spread their wings in the air to glorify Allah?                  He knows every one’s prayers and praising; Allah has absolute knowledge of what                        they do.

                Surah al-Gha’fir Ayah 79: “It is Allah Who has created cattle for you to ride and to                     consume as food. You may also obtain other benefits from them. You may ride them                  to seek whatever you need or be carried by them.”

                Surah al-Ghashiyah Ayah 17: “Have they not looked at how the camel is created.”

The animals are also the creation of Allah and have certain rights. Islam has prescribed certain rights to the animals and consequently, it is the responsibility of human beings to take care of them as detailed below:

                If the animals are used for work, they should be provided proper food and water.

                The animals which are allowed to be consumed should be slaughtered according to the                 rules of “Zabiha” which prevents cruelty to them.

                In Islamic laws, it is prohibited to abuse and torture them. We should be                                       compassionate towards them.

                The animals should not be frightened. No animal should be slaughtered in front of                       other animal.

                The animals should not be made to carry unbearable loads.

                The sick animals should not be put to work.

                The animals should neither be humiliated nor beaten up or any way maltreated.

                Baby animals should not be separated from their mother.

                The animals should be provided with hygienic conditions.

Once, the Noble Messenger (s.a.w.a.s.) was performing ablution with water from a pot. A cat passed by and turned its eyes towards the pot with thirsty eyes. He (s.a.w.a.s.) realized that the cat was thirsty and placed the pot in front of the cat. Only after the cat had fully quenched its thirst did he resume ablution!

The Noble Messenger (s.a.w.a.s.) said: “He who takes pity even on a sparrow and spares its life, Allah (s.w.t.) will be merciful to him on the Day of Judgment.”

The Infallible Commander of the Faithful Imam Ali (a.s.) had some ducks under his care in the house. At time of his death, he had given particular instructions to his sons to take good care of them or to set them free.     

Sources used:

The Glorious Qur’an, al-islam/Islamic Stories, WIKIPEDIA, Other web sites 

WHAT IS IBADAH IN ISLAM?

The general conception of Ibadah is the “Roots of Islam” like salaat, fasting, wealth tax etc. Ibadah in a nutshell is obedience, submission and humility towards the Creator. It is the submission to Allah and His Apostle (s.a.w.a.s.), in commands and prohibitions regarding halal and haram having total love for Him. The open actions include actions with our body like prayers, charity, kind behavior towards our kiths and kins specially our parents, amre bil maruf and nahi anil munkar. The hidden acts include love for Allah and His Messenger (s.a.w.a.s.), fear of Allah’s punishment, patience, and thankfulness.

Ibadah means the expression of abasement, the highest form of humility and homage, before his Creator. Ibadah is the main purpose behind the creation of all beings and the mission of the prophets both creational (Takwini) world and the legislative (Tashri’i) world. Surah Az-Za’riyat Ayah 56: “We have created Jinn and human beings only that they may worship Me (follow My laws).” The mission of all prophets was to invite people to worship One Allah as mentioned in Surah Ayah 36: “To every nation We sent a Messenger who told its people, “Worship Allah and stay away from Shaytan.” However, it may be noted that Allah is no need of our Ibadah. On the contrary, the benefits of Ibadah are returned to the Ibad (worshippers) just like the benefits of studying by a student are returned to him and the teacher is not benefitted in any way. As stated in Surah al-Zumar Ayah 7: “If you disbelieve, know that Allah is certainly independent of you.” Surah al-Baqarah Ayah 21: “People, perform Ibadah of your Lord Who created you and those who lived before you so that you may become pious.”

Man is persuaded to Ibadah because of the magnificence and greatness of Allah, he feels humble, dependence and blessings of Allah. Moreover, Ibadah is an instinct and a part of human nature.

Ibadah is the complete and unconditional surrender to the Divine Will and Pleasure. Man and all his efforts will perish but whatever is done for Allah’s Pleasure will remain as an asset with Allah as stated in Surah al-Nahal Ayah 96: “Whatever you possess is transient and whatever is with Allah is everlasting.” If as a true servant of Allah, a man’s purpose, motive and intention of his deeds are in accordance with the Will of Allah, his regular chores like eating, studying, housekeeping, will become spiritual and Ibadah. This is the Straight Path as mentioned in Surah al-Yaseen Ayah 61: “Did We not command you to worship Me and tell you that this is the straight path?”

Acts which are beneficial to the people are all acts of Ibadah.

The Infallible Imam Jafar al-Sadiq (a.s.) said: “Ibadah is not excessive praying and fasting. Ibadah is the reflection on the handiwork of Allah (s.w.t.).” (Mizan al-Hikmah volume 7 page 542)

The Noble Messenger (s.a.w.a.s.) said: “Ibadah has seventy parts, the best of which is to earn a halal sustenance. The act of seeking knowledge in order to refute falsehood and turn deviation into guidance is equivalent to 40 years of Ibadah. The best act of Ibadah is to wait for the relief (with the advent of Imam Mahdi). Talking about Ali and looking at his face is Ibadah.

Shaytan being our arch-enemy, always tries to sabotage our Ibadah by making us victims of ostentations (Riya), self-conceit (ujb), and sins.

The man should strive hard for the acceptance of his Ibadah and to benefit from his spiritual endeavors. The Infallible commander of the Faithful Imam Ali (a.s.) said: “Pay more attention to the acceptance of the act (Ibadah) than you do to the act itself.” (Bihar al-Anwar volume 71 page 173)

The conditions for the acceptance of deeds and Ibadah are ;(1) lack of faith as stated in Glorious Qur’an: “Should any one renounce his faith, his work shall fail.” (5:5) “Whoever acts righteously, male or female, should he be faithful-We shall revive him with a good life.” (2) Lack of Wilaya, Imam Muhammad al-Baqir (a.s.) said: “Whoever does not accept our Wilaya, his deeds will not be accepted by Allah.” (Al-Kafi volume 1 page 430) (3) Taqwa: ‘Allah accepts only from God-wary.” (5:27), (4) Giving people their rights like poor-rate or Zakat. (5) The preservation of society, brother hood, and wholesome relations among Muslims, are of the utmost importance. (6) Good behavior towards parents, spouse and other relations. “The prayer of the one who looks furiously at his father or mother is not accepted even though his parents had treated him unjustly.” (Usul al-Kafi volume 2 page 349) “Allah does not accept the prayers and good deeds of an ill-mannered and annoying wife. And the same is true if the husband is such.” (Wasa’il as-Shia volume 14 page 116)

Sources used: The Glorious Qur’an, WIKIPEDIA, Radiance, secrets, prayer by Allama Muhsin Qarati

THE STATUS OF HANDICAP PERSONS IN ISLAM

Handicaps are those members of a society who are challenged or disadvantaged either physically or socially. Social handicaps are the people who are poor or old. Physical disadvantage includes blind, lame, sick or other deformations.

Being a handicap is a test. Surah Al-Mulk Ayah: “It is He Who has created death and life (destined them) to put you to the test and see which of you is most virtuous in your deeds. He is Majestic and All-Forgiving.” Physical disability is not important as when a man dies, his material body disintegrates and becomes the part of the soil from which he was created by Allah, but his soul or spirit remains in-tact to give account to the Creator for his deeds on the Day of Resurrection. Hence the health of his heart or soul is important. A handicap may have a pure and pious soul while there may be people who have ugly souls but have perfect good looking body. A normal good looking man may not thank Allah for the gifts Allah has provided him like the gift of sight, hearing, health, faith, parents, children etc. On the other hand, a handicap man may be thankful to Allah for other gifts other than his disability!

All the Prophets and Imams had to deal with the people with disability. Prophet Ie’sa had the miracles of curing blinds and treating lepers like Prophet Ie’sa. The Noble Messenger (s.a.w.a.s.) was also very kind to every segment of the society specially the handicaps. Juwaybar was a poor man with some facial deformity. He was sent by the Noble Messenger (s.a.w.a.s.) to a wealthy man of Madinah; Ziad bin Labid, to ask for his daughter’s hand in marriage. Ziad was surprised but his daughter was a pious girl and asked his father to check with the Noble Prophet (s.a.w.a.s.) who confirmed it saying that there is no discrimination in Islam. The superiority is for the pious ones. She married that man.

Surah al-Abasa Ayah 1 to 8 describes the story of an intimate companion-Abdullah ibne Maktoom, who was poor and blind. One day he came in the presence of the Noble Messenger (s.a.w.a.s.) while he was preaching to the chieftains of Quraish. The Noble Messenger (s.a.w.a.s.) received him with honor and pleasure and gave him the place closest to him. The wealthy Quraish did not like the honor done to him and one of them frowned and sat turning his back to him. This Surah was revealed commending the blind companion and condemned the loathsome attitude of the companions. Some of the commentators of the Glorious Qur’an tried to save the other companions and tried to blame the Infallible Seal of the Prophets-Prophet Muhammad (s.a.w.a.s.). How can the Noble Prophet (s.a.w.a.s.) misbehave with a blind companion when he was sent as “Rahmatan lil Aa’lameen”; Suarh Al-Anbiya Ayah 107: “(Muhammad), We have sent you for no other reason but to be a mercy for mankind.” Allah called him a “good example” Surah Al-Ahza’b Ayah 21: “The Messenger of Allah is certainly a good example for those of you who have hope in Allah and the Day of Judgment and who remember Allah very often.” Muhammad (s.a.w.a.s.) had attained great moral standard as stated in Surah Al-Qalam Ayah 4: “(Muhammad), You have attained a great moral standard.” Whom Allah is saying to tell them if they love Allah they should follow the prophet as mentioned in Surah Al-Imr’an Ayah 31: “(Muhammad), tell them, “If you love Allah, follow me. Allah will love you and forgive your sins….” At one time the Noble Messenger (s.a.w.a.s.) appointed this blind companion as his deputy in Madinah while proceeding to an expedition.

It is reported that Prophet Ie’sa asked Allah (s.w.t.) as to who was the most thankful person at that time. Archangel Jibra’eel descended and directed him to a lady in a remote area. When Prophet Ie’sa went to that lady, he saw that the lady had no legs, no hands and she was blind. Prophet Ie’sa asked her: “Tell me when you have no limbs and you are blind and still you thank Allah (s.w.t.)?” She replied: “I thank Allah (s.w.t.) that He did not give me sight as I do not see prohibited things, I have no legs still I thank Allah (s.w.t.) that it prevents me from going to prohibited places, and I thank Allah (s.w.t.) that by not having hands I am prevented from touching prohibited things!”   

Islam provides special concessions to the handicap persons. They have been exempted from going to fight in a battle; Surah Al-Fath Ayah 17: “It is not an offense for the blind, the lame, or the sick not to take part in the battle….”

Sources used:

Translation of Glorious Qur’an (Urdu) by Ayatollah Naser Makarem Shirazi

Translation of Glorious Qur’an (English) by Ayatollah Agha H.M.M.Pooya Yazdi

Anecdotes of Pious Men by Ayatollah Murtadha Mutahhari