Tawassoul: Invocation of God by the Degree of the Prophets and the Virtuous
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيم
Praise be to God, the Creator of the world, the One Who exists without beginning, without end, without place, without how, and Who is not dependent on time. Absolutely nothing resembles Allah, and He is the One Who hears and sees. Whatever you can imagine, God is different from it. May Allah elevate the rank of our master Muhammad who called to the religion of truth, Islam, the religion of all the Prophets from the first to the last and may Allah preserve his community from what he fears for it.
Introduction on what is Tawassul
Tawassul is asking Allah for a beneficial thing to happen or for a harmful thing to cease by mentioning the name of a prophet or a saint, in honor of the one by whose rank the tawassul is made.
Performing tawassul through the Prophet, a saint, or virtuous deeds is something permitted in Islamic law and carries rewards.
There is no consideration to be given to those who deny it, as they have no proof to support its prohibition other than what they imagine to be proofs. However, Islamic law is not based on illusions and imagination. Therefore, tawassul through the Prophet is in no way a form of association (shirk), nor is it a form of worship of anyone other than Allah. According to language experts themselves, the definition of worship does not apply to tawassul. Worship, according to them, is obedience with extreme submission. Al-Azhariyy, one of the great language experts, reporting from Az-Zajjaj, one of the most well-known among them, said: "Worship – al-'ibadah – is obedience with extreme submission." Al-Farra' said the same thing. Another linguistic scholar said: "Worship is the extreme limit of fear and submission." Another said: "It is the extreme limit of humility", according to the words of the one who explained the book Al-Qamous, namely Murtada Az-Zabidi, the ultimate language specialist. Thus, tawassul is not a worship of anyone other than God.
The proof from the Qur’an :
﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ ﴾
Which means "O you who have believed, fear Allāh and seek the means (wacīlah) that bring you closer to the approval of Allāh" : [surat Al-Mā'idah / 'ayah 35]
At-Tabarani reported that the Messenger of Allah taught the blind man who came to complain to him about the loss of his sight to say:
« اللهمّ إنّي أسألك وأتوجّه إليك بنبيّك محمّد نبيّ الرّحمة . يا محمّد إنّي أتوجّه بك إلى ربّي في حاجتي لتُقضى لي »
"O Allah, I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I turn to my Lord by means of you regarding this need of mine, so that it may be fulfilled. O Allah, accept his intercession for me."
Al-Hakim reported that the Messenger of Allah said:
« لـمّا اقترف آدمُ الخطيئة قال : يا ربّ أسألك بحق محمد إلا ما غفرت لي »
which means "When Adam committed the minor sin, he said: 'O Lord, I ask You by the rank of Muhammad to forgive me.” In the rest of the hadith, it is mentioned that Adam saw inscribed on the pillars of the Throne: 'There is no god but Allah, and Muhammad is the Messenger of Allah,' and he said: 'I knew by this that Muhammad is the most beloved creation to Allah.' This was reported by al-Bayhaqi with a chain of transmission tracing back to the companion Umar ibn al-Khattab, may Allah be pleased with him.
Ibn Majah reported that the Messenger of Allah said what means: 'When a man leaves his house to go to pray and says: "O Allah, I ask You by the right of those who ask You and by the right of these steps I am taking. I did not go out seeking reputation, nor arrogance, nor insincerity, nor seeking praise. I went out fearing Your punishment and seeking Your pleasure. I ask You to save me from hellfire and to forgive my sins, Indeed, none forgives sins except You.."' Allah appoints for him seventy thousand angels who seek forgiveness for him and Allah accepts his prayer until he finishes his prayer."
Al-Bukhari, whose name is Muhammad ibn Ismail (died in 265 AH), in his book Al-Adab al-Mufrad, in the chapter on what one says if struck by paralysis, reported from Ibn Umar that his leg had almost become paralyzed. He was then told to Mention the person you love the most. He then said what means: "O Muhammad" and his leg was cured as if nothing had happened to it.
The Words of Some Imams Regarding Tawassul
Hafidh Ali ibn Abdi l-Kafi, Taqiyyuddin as-Subki (died in 786 AH), in his book "Chifa'u s-Siqam fi Ziyarati Khayri l-Anam" on page 160, said: "Know that it is permissible and good to seek tawassul, istighatha (seeking assistance), and tashaffu' (seeking intercession) through the Prophet to God. The permissibility of these practices is well-known to anyone who adheres to the religion. It is something established from the actions of the prophets and messengers, the conduct of the virtuous predecessors – the people of the Salaf – the scholars, and the general Muslim population. None among the people devoted to religion have ever denied it, and throughout history we have not heard of anyone denying it until Ibn Taymiyyah came and said about it things that deceived the weak-minded and immature. He innovated in matters where no one before him had ventured across the centuries."
Imam Ali ibn Aqil Al-Hanbali (died in 503 AH) in his book "At-Tadhkirah" said: "It is recommended to visit the city of the Messenger, it is also recommended to visit the mosque of the prophet and say while entering what means : "In the name of Allah, O Allah, elevate the rank of Muhammad and his family further and open for me the doors of Your mercy... O Allah, I address my supplication to You by the rank of Your Prophet, the Prophet of Mercy. O Messenger of Allah, I address my supplication by your rank to my Lord, that He may forgive my sins. O Allah, I ask You by his rank to forgive my sins."
Thus, in this tawassul cited by Ibn Aqil, it is demonstrated that Muslims have the custom of seeking tawassul through the Prophet even after his death, with no one ever denying it, and that the prohibition came only from Ibn Taymiyyah. Ibn Aqil is one of the pillars of the Hanbali school and is among Ahl al-Takhrij, scholars capable of deriving judgments from the established principles of Imam Ahmad ibn Hanbal.
At-Tabarani (Sulayman ibn Ahmad, died in 360 AH) reported in his books Al-Mu'jam Al-Kabir and As-Saghir, from Uthman ibn Hunayf, that a man used to visit Uthman ibn Affan repeatedly. However, Uthman did not pay attention to him or address his matter. The man then met Uthman ibn Hunayf and complained to him about this. Ibn Hunayf told him which means : “Go to where we make ablution, complete your wudu, pray two cycles and say :
« اللهمّ إنّي أسألك وأتوجّه إليك بنبيّك محمّد نبيّ الرّحمة . يا محمّد إنّي أتوجّه بك إلى ربّي في حاجتي لتُقضى لي »
What means: "O Allah, I ask You and I address my supplication to You by the rank of Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I address my supplication by your rank to my Lord regarding my matter, that it may be resolved for me." Then go see The Caliph again, I will come with you”. This man then did as he was advised and presented himself at the gate of Uthman. The gatekeeper then took him by the hand and brought him in to Uthman ibn Affan, who seated him at his table and asked, "What do you need?" The man explained his matter, the caliph resolved it for him, and said, "I only remembered your matter at this moment." After leaving, the man met Uthman ibn Hunayf and said, "May Allah reward you well; he only considered my case and paid attention to me after you spoke to him about me." Uthman ibn Hunayf replied, "By Allah, I did not speak to him about you. However, I witnessed this when a blind man came to the Messenger of Allah, complaining about the loss of his sight. The Prophet said to him, 'If you wish, be patient, and if you wish, I will make supplications for you.' The man then said, 'O Messenger of Allah, it is difficult for me to bear the loss of my sight, and I have no one to guide me.'" The prophet then told him “Go to where we make ablution, complete your wudu, pray two cycles and say :
« اللهمّ إنّي أسألك وأتوجّه إليك بنبيّك محمّد نبيّ الرّحمة . يا محمّد إنّي أتوجّه بك إلى ربّي في حاجتي لتُقضى لي »
What means: "O Allah, I ask You and I address my supplication to You by the rank of Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I address my supplication by your rank to my Lord regarding my matter, that it may be resolved for me." The man did what the prophet told him to do. Uthman Ibn Hunayf said what means : “By Allah, we had not parted and the gathering had not lasted long when the man (who was blind) returned to us having regained his sight as if he never was blind." At-Tabarani said: "This hadith is authentic." This serves as proof that the blind man sought intercession through the prophet while he was not in his presence. He went to where ablutions are made, made his wudu and did what the Messenger of Allah told him to do then he returned to see the Prophet at the same place he saw him earlier.
The Hafidh Ali ibn Abdi l-Kafi Taqiyyuddin as-Subki (died in 786 AH) in his book "Chifa'ou s-siqâm fî Ziyârati Khayri l-'Anâm" on page 161 also said: "I say that seeking intercession through the Prophet is permissible in all cases: before his creation, after his creation, during his life in this world, after his death in the Barzakh, after the resurrection during the stages of the Day of Judgment, and in Paradise." He mentioned the hadith of Umar ibn al-Khattab, may Allah be pleased with him, who reported that the Messenger of Allah said (which means): "When Adam committed the sin, he said: 'O Lord, I ask You by the rank of Muhammad to forgive me.' Allah said: 'How did you know about Muhammad when I had not yet created him?' Adam replied: 'O Lord, when You created me and breathed into me the noble soul that belongs to You, I looked up and saw inscribed on the pillars of the Throne: (There is no god but Allah, Muhammad is the Messenger of Allah). I then knew that You did not join any name with Yours except that of the creature whom You favour the most.' Allah said: 'You have spoken the truth, O Adam. Indeed, he is the creature of Mine whom I favour the most. As you invoked Me by his rank, I forgive you. If it were not for Muhammad, I would not have created you.'" Al-Hakim said: "This is a hadith with an authentic chain of transmission."
Manṣour Ibn Younis Al-Buhuti Al-Hanbali, the Shaykh of the Hanbali scholars in Egypt during his time, who passed away in 1051 AH, in his book "Kachfu l-Qina` `an Matni l-'Iqna` Al-Hijawiy" (volume 2, page 69), said: "As-Samariyy and the author of At-Talkhis have said: There is no harm in seeking intercession for rain through the righteous scholars and shaykhs. He also said in the book Al-Moudhahhab: It is permissible to seek intercession with Allah through virtuous individuals. Others have even said: this is recommended. Imam Ahmad Ibn Muhammad Ibn Hanbal (died in 241 AH) said in his Mansak, which he wrote for Al-Marrudhi: Indeed, one seeks intercession through the Prophet during his supplication. This means that whoever seeks rain, it is recommended for him, during his request for rain, to seek intercession through the Prophet. He affirmed this categorically in Al-Moustaw`ab and other works. Then he said: Ibrahim Al-Harbiyy said: Making invocations at the tomb of Ma`ruf Al-Karkhi is a remedy that has proven effective.
Muhammad Ibn Muhammad Al-Houçayni az-Zabîdiy, known as Mourtada (died in 1205 AH), said in 'It-hafu s-sadati l-Muttaqin bi Charhi 'Ihya'i `Ulumi d-Din (volume 10, page 130): Safwan Ibn Suleiman Al-Madaniyy, Abu `Abdullah, and others said: Abu l-Harith Al-Qurashi Al-Zuhri, the specialist in jurisprudence and acts of worship; Ahmad said about his father Suleiman Mawla Houmayd Ibn `Abdi r-Rahman Ibn `Awf: Rain is sought by the merit of his words, and drops fall from the sky by the mention of his name. Another time he said: He is trustworthy, among the best righteous slaves of Allah. Al-Waqidiyy and others said: he died in 132 AH at the age of seventy-two, and a group of Hadith scholars transmitted from him.
Muhammad Amin Ibn Abidin (died in 1252 AH) mentioned in his commentary "Radd al-Muhtar ala ad-Dur al-Mukhtar" (Volume 1, Page 254) the following: As-Subki said: "It is good to seek intercession through the Prophet to his Lord, and none among the Salaf – the people of the first three centuries – or among the Khalaf – those who came after them – denied this, except for Ibn Taymiyah, who innovated something that no scholar before him had said."
The Hafidh Ahmad Ibn al-Husayn al-Bayhaqi (died in 458 AH) mentioned, quoting from "Al-Bidayah wa n-Nihayah" by Ibn Kathir (Volume 7, page 91), from Malik ad-Dar, who was in charge of the public treasury of the Muslims – Bayt al-Mal – during the caliphate of Umar, that he said: "People were afflicted by famine during the time of Umar. A man then came to the Prophet's tomb and said: 'O Messenger of Allah, ask for rain for your community, they are on the verge of perishing.' The man then saw the Prophet in a dream saying: 'Go to Umar and convey my greeting of peace to him and inform him that they will have rain. Tell him to show good will and diligence.' The man went to Umar and informed him of this. Umar then began to cry and said: 'O Lord, I strive to my utmost, but I am powerless beyond this.' The notable point in the hadith is that the companion went to the Prophet's tomb to seek blessings (tabarruk) and to seek aid (istighathah); and no one, neither Umar nor anyone else, criticized or denied this."
The Hafidh Ahmad Ibn Ali Abu Bakr Al-Khatib Al-Baghdadi (died in 462 AH) said in "Tarikh Baghdad" (volume 1, page 123) with a reliable chain of transmission, the following: According to Ali Ibn Maymun, he said: "I heard Ash-Shafi'i say: 'I certainly seek blessings (tabarruk) through Abu Hanifah and I visit his tomb every day. If I have a need, I perform two rak'ahs (units of prayer) then I go to his tomb and ask Allah, the Exalted, for what I need, and this, at his tomb. My affair is quickly resolved.'"
Imam Muhammad Ibn Muhammad Al-Ghazali (died in 505 AH) in his book "Ihya' Ulum ad-Din" (volume 1, page 260) in the chapter "The Visit to Medina and Rules of Conduct" said the following: The visitor says which means: "O Allah, we have come to Your Prophet, seeking his intercession with You for our sins." He says at the end which means: "And we ask You by his rank that You have granted him and by his degree."
In the book "Fatawa" by Shams ad-Din Muhammad Ibn Abi l-'Abbas ar-Ramli (died in 1004 AH) in the margin of "Al-Fatawa al-Kubra" (page 382) the following is mentioned: He was asked about what some common people do during trials, saying: "O Shaykh So-and-so, O Messenger of Allah," and similar calls for help by prophets and messengers, saints, scholars, and the righteous, whether this is permissible or not. Additionally, can the messengers, prophets, saints, the righteous, and the shaykhs provide help after their death? And what confirms this? He answered: "Seeking help from prophets, messengers, saints, and the righteous can indeed be reinforcements after their death, because the occurrence of miracles for prophets and marvels for saints does not cease with their death. Concerning the prophets, they are alive in their graves: they perform prayers as has been transmitted through the reports. Thus, their help is a miracle for them. Concerning the saints, it is a marvel for them." Indeed, it is the belief of the people of truth that extraordinary things happen to saints, whether voluntarily or involuntarily, which Allah, the Exalted, makes happen.
Nour ad-Din Ali al-Qari in his commentary on al-Mishkat said which means: "The shaykh of our shaykhs, the scholar of great scholars, specialist Shams ad-Din Ibn al-Jazari in the introduction of his explanation of the Masabih, which he called 'Tashih al-Masabih' said: I visited his grave in Nishapur (referring to Muslim Ibn al-Hajjaj al-Qushayri) and I read a part of his Sahih as a means of seeking good news and blessings at his grave. I saw the manifestations of blessing and the hope of answered prayers at the very place where he is buried."
Imam Malik, may Allah be pleased with him, said to the Caliph Al-Mansur when he performed the pilgrimage and visited the Prophet's tomb, and when he asked Malik saying: "O Abu `Abdillah, should I face the Qiblah to make supplications or should I face the Messenger of Allah?" He replied: "Why would you turn your face away from him when he is the one through whose rank your father Adam and you yourself invoke Allah? Face him and ask for his intercession, and may Allah make him intercede." Qadi `Iyad mentioned this in his book "Ash-Shifa" and reported it with an authentic chain of transmission.
Al-Hakim reported that `Umar, may Allah be pleased with him, gave a speech to the people and said: "O people, the Messenger of Allah considered Al-`Abbas like a son considers his father: He honored him, respected him, and respected his oath; so take as an example the Messenger of Allah towards his uncle Al-`Abbas and take him as a means to seek intercession with Allah for whatever happens to you." Indeed, if `Umar made tawassul through Al-`Abbas after the death of the Prophet, it was not due to the Prophet's death but to respect the right of his kinship with the Prophet. Al-`Abbas said which means: "O Allah, the people have turned to You by me because of my relationship with Your Prophet." Az-Zubayr Ibn Bakkar reported this. Furthermore, the fact that something has been abandoned is not evidence that it is prohibited, as is decreed in the books of the fundamentals of belief. The fact that `Umar abandoned tawassul through the Prophet does not constitute proof that tawassul is prohibited other than through someone who is alive and present. Indeed, the Prophet abandoned many permissible things. Does the fact that he abandoned them prove their prohibition?
The great scholar Muḥammad Ibn Ahmad Mayyarah Al-Malikiyy, in his book "Ad-Durr Ath-Thamin wa Al-Mawrid Al-Ma`in, Sharh Al-Murshid Al-Mu`in `ala Ad-Daruriyy min `Ulumi Ad-Din" by Shaykh `Abdul-Wahid Ibn `Ashir Al-Ansariyy Al-Ash`ariyy Al-Malikiyy, may Allah have mercy on both of them, said which means: "O Allah, we perform tawassul by the rank of the most beloved of Your creations, the one who has the highest rank in Your judgment, our master and Prophet Muhammad, and by the rank of all the prophets, messengers, the people of the Battle of Badr, all the highly truthful saints, martyrs, and the righteous, asking You not to leave a single sin without forgiving it, a torment without relieving us from it, a defect without concealing it, a debt without repaying it for us, an enemy without protecting us from his evil, a sick person without healing him, O Most Merciful of the merciful, O Lord of the worlds." Ibn `Ashir, the Imam, Shaykh `Abdul-Wahid Al-Ansariyy Al-Ash`ariyy Al-Malikiyy, may Allah have mercy on him, said: "I always seek benefit from our Lord, by the rank of the Master of the people."
Al-Bukhariyy and Muslim reported from the Hadith of Anas; according to the version of Muslim, he said: "When the Prophet performed the throwing at Jamrah, sacrificed what he had to sacrifice, and shaved his head, he designated the right side of his head for the barber to shave. Then, he called Abu Talhah Al-Ansariyy and gave him some hair. Then, he designated the left side and said: 'Shave.' He shaved, and he gave the hair to Abu Talhah and said: 'Distribute it among the people.'" In this hadith, there is a seeking of blessings through the traces of the Messenger of Allah because hair is not consumed for nourishment. It is used for other purposes. The Messenger of Allah encouraged his community to seek blessings through his traces. Khalid Ibn Al-Walid had a cap inside which he had placed hair from the forelock of the Messenger of Allah when he shaved during the `Umrah of Ja`ranah.
Muslim reported in his Sahih from `Abdullah Ibn Kaycan, the freed slave of Asma' Bint Abi Bakr, that he said which means "She brought out for us a long cloak - a jubbah - with a hood, of Persian style, whose neckline was decorated with brocade and whose sleeves were hemmed. She said: 'This is the long cloak of the Messenger of Allah. It was with `A'ishah, and when she died, I took possession of it. The Prophet used to wear it. We wash it for the sick and seek healing through it.'"
In the book "Questions of `Abdullah Ibn Ahmad Ibn Hanbal to Ahmad," `Abdullah said which means "I asked my father (Imam Ahmad) about the man who touches the pommel of the Minbar with the intention of seeking blessings, as well as about touching the grave of the Prophet. He said: 'There is no harm in that.'"
Ibn Al-Jawzi reported in "Manaqib Ahmad" with an unbroken chain of transmission up to `Abdullah Ibn Ahmad Ibn Hanbal that he said: "I saw my father, Ahmad Ibn Hanbal, take a hair of the Prophet, put it on his lips and kiss it. I think I saw him place it on his eyes, dip it in water, then drink the water for seeking healing. I saw him take a container of the Prophet, dip it in water, then drink from it."
At-Tabarani reported in "Al-Awsat" and "Al-Kabir" from Handhalah Ibn Hudhaym, who said which means "I went with my grandfather to the Messenger of Allah. He said: 'O Messenger of Allah, I have children who have reached the age of having beards and others younger. This one is the youngest of them.' He brought me close to the Messenger of Allah, who passed his hand over my head and said which means 'May Allah bless you.' Adh-Dhayyal said: 'I saw Handhalah. A man with a swollen face or a sheep with an inflamed udder would come to him, and he would say: 'Bismi l-Lâh' while placing his hand on the spot touched by the hand of the Messenger of Allah, then he would pass his hand over it, and the swelling would disappear.'"
The Hafidh Ibn Hajar Al-`Asqalani said in one of his poems called "An-Nayyiratou s-Sab`": "O my master, O Messenger of Allah, my poems are honored by praises composed in your honor."
As-Suyuti said in the book "Al-Khasa'is Al-Kubra," in the chapter on the life of the Prophet in his grave and the prayer he performs, Abu Ya`la reported from Abu Hurayrah that he said: "I heard the Messenger of Allah say, 'By the One who holds my soul by His power, `Isa Ibn Maryam will descend to earth, and when he stands by my grave and says, 'O Muhammad,' I will answer him.'"
The Shaykh `Abdullah Ibn Muhammad Ibn As-Siddiq Al-Ghumari Al-Hasani, may Allah have mercy on him, said in his book called "Irgham Al-Mubtadi` Al-Ghabi bi Jawaz At-Tawassul bin-Nabi," the following: "Tawassul, seeking reinforcement, and seeking intercession through the master of mankind, our Prophet Muhammad, the radiant light amidst the darkness, all these are among the recommended good deeds, especially during times of hardship. This path has been followed by the religious scholars, saints, those engaged in worship, the masters of hadith, and the imams who preceded us. As-Suyuti said, as reported by the author of 'Faydh Al-Qadir': 'It is good to seek tawassul, reinforcement, help, and intercession through the Prophet to his Lord. None among the people of the Salaf nor the Khalaf denied this.
These words, therefore, reflect the belief of Ahl as-Sunnah wa al-Jama'ah regarding the permissibility of tawassul through the Prophets and the saints. They refute the belief of those who falsely claim to follow the Salaf. These are the words that highlight the belief of the Ash'aris (in relation to the great scholar of Aqeedah Abu Al-Hasan Al-Ash'ari [324h]) and the Maturidis (in relation to the great scholar of Aqeedah Abu Mansur Al-Maturidi [333h]), which is the belief of the companions and those who followed them correctly, whether they are from the people of the Salaf or the Khalaf.
In summary, Tawassul is not an act of worshipping anyone other than God, but rather a means of seeking the causes through which one hopes for the fulfillment of their needs by the Almighty. No scholar from Ahl as-Sunnah has denied Tawassul. Ibn Taymiyyah was the first to impose restrictions that are not part of the religion (namely, that it is a condition that the person through whom Tawassul is made must be alive and present at the place where Tawassul is performed). Through this innovation, he prohibited what Allah and His Messenger did not prohibit, as has been extensively demonstrated by the evidence we have presented. The prohibition of Tawassul by the Wahhabis and their supporters is ultimately a vast enterprise aimed at depriving Muslims of the blessings of the Prophets and the saints and at portraying all Muslims as non-believers. And Allah knows best.
الحمد لله رب العالمين
All praise is due to Allah, the Creator of the worlds.
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