Meaning of Madad (Help)

In the name of God, the Beneficent, the Merciful
Ya Ali Madad (O Ali Help!)

Argument 1:

It has been indicated throughout this book that real help to creatures comes from God, but it comes through the mediation of the Prophet and the Imam. There is also the help which should be offered by people to God, the Prophet and the Imam. This implies that the meaning of help depends on position and rank. That is to say that, God’s help, the Prophet’s help, the Imam’s help and the help of people is not alike. Thus “Ya Ali Madad” means “O Ali guide and help us on the straight path”. Because here, by help is meant nothing but exoteric and esoteric guidance. Despite this clarification of the meaning of “Ya Ali madad” if we are asked why we do not say “Ya Allah madad (O Allah help!)” and “Ya Rasul madad (O Prophet help!)” instead of “Ya Ali madad” then the answer is as follows:

1. Those who are convinced that the Prophet and the Imam are the living and speaking Supreme Names of God (7:80), believe that it is right to invoke God by a name which is Supreme and most dear to Him.

2. It is extremely important for the wise to note that God did not appoint any of His literal (zahiri) or verbal (harfi) names as His Vicegerent (Khalifah), or as the Prophet or as the Imam, or as the Teacher of the Heavenly Book, nor did He say that it is the fountainhead of the light of guidance, or the Rope of God. Thus it is evident that the real names of God are the Prophet and the Imam of the time and therefore it is correct to have recourse to Him through them.

3. And why not, for even in the literal and verbal names of God, there is definitely light for mu’mins, but only when the Prophet and the Imam are pleased with them, otherwise it is not only difficult, but impossible to receive light from them. For instance, give a literal name of God to a non-Muslim and find out from the Qur’an if they will be able to attain any light from His name without first affirming the prophethood and messengership of the Holy Prophet Muhammad (s.a.s.). I am sure that you will receive a negative answer from the Qur’an.

4. The Perfect Man who is God’s Khalifah on earth and on His behalf, the light of guidance and the treasure of knowledge and wisdom, is the means and the intermediary between God and His creatures and is the guide and helper of people. It is inevitable then that people should have recourse to him and invoke him for help. Because God Himself has appointed him for this purpose.

5. No Muslim can doubt the eminence, sanctity and excellence of the Glorious Qur’an. Therefore, it is right and permissible to respect and revere it. And this is also applicable to the Imam, and there is not an iota of shirk (association with God) in this. For to have recourse to God’s things is in fact to have recourse to God. How then can there be any shirk in it?

6. According to one of the concepts of the recognition of God, it appears as if God is sitting on the Supreme Throne, which is borne by some great angels. Even if this is taken in a real rather than an allegorical sense, it means that those extremely powerful and great angels are not partners with God but are only His servants, in spite of the fact that the Divine Throne is borne by them.

7. There is also the concept of God’s Pen and Tablet, who have accomplished all His work. But since they did all this by His command, they are not His partners, because God’s own things cannot be called His partners.

8. God has His Archangels Jibrail, Mikail, Israfil and Izrail, who accomplish many works of spirituality. In addition to them, there are innumerable other angels who are appointed to perform different tasks. Since they do so by His command, by doing these works of spirit, spirituality and the unseen (ghayb), they cannot be called partners of God.

9. Let us take an example from the physical world of what great work is accomplished by the sun in this universe. The entire system of this material world depends on the sun. If we suppose that there is a sun of its own kind in the world of religion, then it is obvious that he must be far more wonderful than the physical sun. But can any wise person say that the sun of the world of religion is God Himself or a partner of God? If the physical sun, despite being the fountainhead of immense light and physical powers cannot be a partner of God, then it should be known that the sun of the world of religion also cannot be called a partner of God.

But he can be the mazhar (place or person of manifestation) of His power, he can be called God’s treasure and he can be the means of guidance. Thus it should be known that the Prophet and the Imam are the sun, namely, the light of the world of religion. Therefore, in order to obtain the light of guidance, it is permissible to have recourse to them and invoke them for help. And there is no shirk in this. The sun of the world of religion has the Holy Spirit and the Perfect Intellect. He is appointed as the fountainhead of rectitude and guidance. In addition, God has granted him power and sovereignty. In that case, if we say: O sun of religion convey to us the light of religion, can this be shirk? If so, how and in what sense?