In this chapter, tawassul {resorting to intermediation} according to Wahhabism shall be examined. The ‘ulama’ of this sect believe that Tawassul to other than God, paying homage {ziyarah} to a grave and praying in a place where there is a grave in front of the person praying are not consistent with Tawhid in Lordship. According to them, the requisite of Tawhid is that one should not resort to the intermediation of other than God even if he is the Prophet of Islam (s), because tawassul, shafa’ah {intercession} and the like are outside the Sunnah of the Prophet and the pious predecessors {as-Salaf as-salih}, and the Qur’an also regards this belief as polytheism.[29]

It is thus stated in the book, al-Tawhid bi’l-Lughati al-Farisiyyah:

Seeking the help of other than God is polytheism and seeking refuge in other than God is also within the sphere of polytheism… The Words {kalimat} of God are identical with the uncreated {qadim} Essence of God. So, for this reason, one may entreat {istighathah} these Words otherwise, such act of entreating will be regarded as polytheism.[30]

In refuting this proposition, it must be stated first of all that the pertinent verse had been revealed with respect to the jinn. Concerning the circumstances surrounding the revelation of this verse, it must be said that the Arabs used to believe that the jinn live in the desert, and during the pre-Islamic period of ignorance {al-Jahiliyyah}, they used to turn to the “chief of the jinn” at the time of going out of the city for help, addressing him thus: “O chief of the jinn! Save us from the evil of the jinn and preserve us from their annoyance.”

Of course, resorting to the jinn is absolutely unlawful because God has explicitly prohibited this practice. In addition to this, seeking help from anyone who denies God is obviously more so. Secondly, there are a lot of differences between the prophets {anbiya’} and messengers {rusul} who have direct connection with God, and the receivers of the divine revelation, on one hand, and the jinn who do not recognize God on the other. Therefore, the Islamic belief demands that we have to beseech and entreat God, the Exalted, and seek the intercession of those who are closer to Him.

We have mentioned earlier the viewpoint of the Wahhabi ‘ulama’ regarding the status of tawassul to other than God. Now, we shall examine their reasons:

First reason: By citing as proof the noble verses,

﴿قُلْ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً. أُوْلَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمْ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ.﴾

Say, ‘Invoke those whom you claim {to be gods} besides Him. They have no power to remove your distress nor to bring about any change {in your state}. They {themselves} are the ones who supplicate, seeking recourse to their Lord, whoever is nearer {to Him}, expecting His mercy and fearing His punishment.’ Indeed your Lord’s punishment is a thing to beware of,[31]

they have concluded that one should never seek help and resort to anyone other than God.

Analysis of the above verses

If one contends oneself with the literal meaning and not take into consideration other Qur’anic verses, these two verses will conform to the statements of the Wahhabi ‘ulama’ because based on these words of God, when man abandons the “nearer means” (that is, God Himself) in order to get closer to God and resorts to a “remote means” (that is, “other than God” {min duni allahi}) and one who has no power to remove distress and the like, it will fall within the spheres of polytheism in Lordship {shirk-e rububi}.

It must be noted, however, that there are other verses indicating that with God’s permission, one may also resort to other than God, in which case, the issue of polytheism would be irrelevant, and one could turn for help from the individuals approved by God. If these ‘ulama’ had only paid attention to these other verses, they would have never committed such a glaring mistake.

Turning for help {istimdad} of the weak to the strong

In principle, tawassul is one of the laws of creation and it means resorting to a superior means in order to attain an objective. One manifestation of tawassul is a child’s tawassul to his mother when something happens to him. This meaning is true in all spheres of human life—social, political, ideological, material, and spiritual. Tawassul to God is the same tawassul to that which is perfect in power and force. Tawassul to the prophets and the saints of God is a case of the tawassul of the weak to the strong, because the prophets are stronger than other human beings. One may resort to the prophets and saints for help and take their practical conduct, which we called sunnah, as models for ourselves.

Tawassul in the Qur’an

Many verses of the Qur’an and Prophetic traditions speak about the subject of tawassul to the awliya’. As an example, one may refer to the verses related to the sons of Ya’qub (Jacob) (‘a):

﴿قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ. قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.﴾

They said, ‘Father! Plead {with Allah} for forgiveness of our sins! We have indeed been erring’. He said, ‘I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful’.[32]

In these verses, the sons of Ya’qub (‘a) resorted to the intermediation of their father. They had committed mistakes so many times; they had annoyed and disturbed two prophets of God (Ya’qub and Yusuf (Joseph) (‘a)), and transgressed the command of God by annoying their parents and telling lies. Since those mistakes required the sons to seek forgiveness, they took their father as their intercessor; so this action has not been denied or rejected in the Qur’an.

Since God does not reproach the sons of Ya’qub for resorting to two persons of those who are near to Him {muqarrabun}, it can be concluded that there is nothing wrong in entreating the Prophet (s) especially since the eminence of his rank and the loftiness of his station are not hidden to anyone.

The other verse which may be cited is the following:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah All-clement, All-merciful.[33]

It can be deduced from this verse that the intermediation of the Holy Prophet (s) can also be resorted to in asking God for forgiveness of sins.

It is possible to criticize the deduction based on the first verse with the answer that the tawassul of the sons of Ya’qub (‘a) to their father had been confined to their own time; that is, one may seek the help of the living and not the dead. We shall talk about this point later on in the section concerning tabarruk.

What can be inferred from the second verse is that tawassul to the Prophet (s) is in a general sense. That is, it includes both the time when the Prophet (s) was alive and the time afterward. And there is no reason to distinguish between tawassul during and after his lifetime.

Since the following verse reproaches tawassul to idols and regards it as a form of polytheism, some individuals might cite it as proof that tawassul to other than God leads to misguidance:

﴿وَقَالُوا لاَ تَذَرُنَّ آلِهَتَكُمْ وَلاَ تَذَرُنَّ وَدًّا وَلاَ سُوَاعًا وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْرًا. وَقَدْ أَضَلُّوا كَثِيرًا وَلاَ تَزِدْ الظَّالِمِينَ إِلاَّ ضَلاَلاً.﴾

They say, ‘Do not abandon your gods. Do not abandon Wadd, nor Suwa’, nor Yaghuth, Ya’uq and Nasr,’ and they have certainly led many astray. Do not increase the wrongdoers in anything but error‘.[34]

In reply, it must be said that if what is meant by “other than God” are idols, then one cannot find fault with this statement, but if “other than God” includes the prophets and awliya’, then it would be contrary to the truth because these beloved ones are approved by God and are vicegerents of Allah {khulafa’ Allah}. Idols are in contrast and contradiction with God while the prophets (‘a) and saints are concordant with Him and are means of His grace. In the same manner, idols are a source of deviation from God while the prophets (‘a) are means of guidance and righteousness. In sum, the comparison between tawassul to the prophets (‘a) and tawassul to the idols is an asymmetrical and false analogy.

The other point is that an idol is basically an object of worship and not a means of nearness to God {taqarrub}. There are two types of means of nearness to God: One is legitimate, referring to the prophets (‘a) and the saints, and the other is illegitimate such as idols and the like which religion has made forbidden to man.

Death according to the Wahhabis

There are different viewpoints concerning death, and we shall deal with the viewpoint of the Wahhabis on the subject. Ibn Qayyim al-Jawziyyah is reported to have said:

Tawassul to the dead, even if he be the Prophet of Islam (s), is an act of polytheism because based on the statement of the Qur’an, he is dead and extinct:

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ.﴾

You will indeed die and they {too} will die indeed.[35]

He then continues:

Entreating the dead and uttering words such as: “O my master, O the Messenger of Allah! Help me,” “O my master ‘Ali ibn Abi Talib! Assist me,” and the like are acts of polytheism.[36]

It is indeed amazing that Ibn Qayyim al-Jawziyyah and the Wahhabis could have no belief in the purgatorial life {hayat al-barzakh}, thinking that the dead cannot establish spiritual relations with others, while the Qur’an affirms that those who are in the barzakh are alive.[37] How could the Wahhabis regard the martyrs {shuhada’} as dead while the Qur’an says,

﴿وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ.﴾

Do not suppose those who are slain in the way of Allah to be dead; rather they are living and provided for near their Lord.[38]

Accordingly, how could Shaykh Muhammad ibn ‘Abd al-Wahhab also say that “Anyone who dies would be annihilated,”36 while the Holy Qur’an says,

﴿فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ.﴾

We have removed your veil from you, and so your sight is acute today.[39]

In another place, it states thus,

﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا.﴾

And therein they will have their provision morning and evening.[40]

Since there is morning and evening in the world of barzakh according to the verse quoted, and that the dead have provisions, those who are in the world of sojourn (barzakh) cannot be regarded as nonexistent {ma’dum}. Of course, morning and evening are special characteristics of barzakh because there is no sun on the Day of Resurrection which could portray this case. So, death is not equivalent to nonexistence, and the theory of the Wahhabis is consequentially rendered false.

The permission to resort to the sacred personages

In the following verse, the Holy Qur’an regards it permissible and acceptable to resort to and seek the intermediation of the chosen ones of God in seeking nearness to Him {taqarrub}:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ.﴾

O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way, so that you may be felicitous.[41]

Although in this verse seeking the means of recourse is discussed in a general sense, based on the other proofs and pieces of evidence mentioned in the Holy Qur’an and the traditions, one of its vivid manifestations is the prophets and saints. Therefore, the purport of this verse may be expressed in the following words:

Though approaching God is the outcome of grace, you have to observe God-wariness {taqwa} perfectly and since it is possible that the persons resorted to have no independence of their own and have obtained such station through sincerity {ikhlas} and God-wariness {taqwa}, you also have to maintain God-wariness in resorting to them.

Istimdad and tawassul to the living ones

Seeking help and assistance from the living is permissible and it cannot be treated as a form of polytheism. This is a point which has been endorsed and affirmed by stories in the Qur’an. For example, when Hadrat Yusuf (Joseph) (‘a) was in prison he requested his cellmate, that if the latter was released, he should mention his case to the king:

﴿اذْكُرْنِي عِنْدَ رَبِّكَ.﴾

Mention me to your master.[42]

Or, when Hadrat Musa and Khidr (‘a) arrived at a certain village, they made a request to the inhabitants of the village, hence:

﴿فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا.﴾

So they went on. When they came to the people of a town, they asked its people for food.[43]

It can be said that the acts of these three great personalities, apart from not being acts of polytheism, they are rational and customary behaviors, having no inconsistency with their infallibility {ismah}. Also, in confirming this statement, the following verse, which is addressed to the Prophet (s), can be cited as proof:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.﴾

Had they, when they wronged themselves, come to you and pleaded Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful.[44]

Based on this verse, the Prophet (s) has been granted the permission to be the intercessor of sinners. According to the Shi`ah, this intercession is still valid and is not confined to the lifetime of the Prophet (s).

The preeminence of tawassul to the Divine Essence

Before ending the discussion, it is necessary to pose this question: Which is superior, tawassul to God, or tawassul to the saints of God? It can be concluded from the verse,

﴿أَيُّهُمْ أَقْرَبُ.﴾

“whoever is nearer {to Him}”[45]

that tawassul to God is superior. That is, as much as possible, one must seek help from God and this is a principle to which Muslim mystics are steadfast. But just as he makes use of his intellect, natural instinct and other means in managing his life, man also seeks the assistance of intermediaries in the domain of spirituality and seeking nearness to Allah.

Tawassul as identical with servitude {‘ubudiyyah}

Since tawassul to the prophets and the awliya’ of God is like the angels’ act of prostration (to Adam) with the permission and command of God, resorting to these beloved ones is identical with servitude {‘ubudiyyah} and worship {‘ibadah}. Among the Muslim sects, only the Wahhabis do not believe in tawassul and its devotional dimension. It must be noted that this sect is trying to make its incorrect and false ideas dominant.

Of course, if we ever regard the Wahhabis’ opposition to tawassul as incorrect, it is because there are authoritative traditions and hadiths that prove the incorrectness of this sect’s belief. For example, after the demise of the Prophet (s) a certain Arab came to the grave of the Prophet (s) and threw himself on the holy shrine. While pouring the soil of the grave over his head, he said: “O Messenger of Allah! I heard from you the verse, “Had they, when they wronged themselves, come to you…” And now I have wronged myself and I have come here to ask you to plead for forgiveness for me.” At the end of the hadith, it is thus stated regarding this episode: “Then a voice from the grave was heard: ‘You are forgiven!’”[46]

In another tradition, it has been narrated that there was once a famine in Medina. Bilal ibn °arith, one of the Companions, went to the grave of the Prophet (s) and said: “O Messenger of Allah! There has been no rain for quite sometime. Pray to God to shower the rain of His mercy upon us. During the night, Bilal saw the Prophet (s) in a dream, saying: “You shall soon benefit from the rain of the Lord.”

It is not useless to note the fact that Muhammad ibn Idris ash-Shafi’i, one of the leading figures of the Ahl as-Sunnah, regards tawassul to the Ahl al-Bayt (‘a) as permissible, thus saying:

آلُ النَّبِيِّ ذَرِيعَتِي وَهُمُ إلَيْهِ وَسِيلَتِي

The family of the Prophet is my shelter

and they are means of my nearness to Him (God).

Regarding Hadrat Fatimah az-Zahra (‘a), the following tradition has been narrated:

“أنَّ فَاطِمَةَ جَاءَتْ فَوَقَفَتْ عَلَى قَبْرِ رَسُولِ اللهِ فَأخَذَتْ قَبْضَةً مِنْ تُرَابِ القَبْرِ فَوَضَعَتْهَا عَلَى عَيْنَيْهَا فَبَكَتْ.”

“Fatimah (‘a) went to the grave of the Messenger of Allah (s); picked up some soil from the grave, put it on her eyes and cried.”

It can be inferred from the above hadith that to seek the help of the Prophet, the infallible Imams and the pioneers of religion is not against the religion because a personage such as Fatimah az-Zahra (‘a) used to go to the grave of her great father and seek this beloved’s assistance. There is another hadith which is as follows:

Because of the effect of famine and the lack of rain, a number of people went to the house of ‘a’ishah (wife of the Prophet (s)), asking for her guidance. She said to them: “Make holes on the holy shrines of the Prophet (s) in such a way that the sky would become the watcher of the holy grave of the Prophet (s) so that it would shower rain in respect for the Prophet (s). When the people followed ‘A’ishah’s instruction, the rain came.

Many traditions have been recorded in the book, At-Tabarruk,[47] all of which show the tawassul of the Companions to the soil of grave of the Messenger of Allah (s) for cure and blessings {tabarruk}.

Shafa‘ah according to Muhammad ibn ‘Abd al-Wahhab and Ibn Taymiyyah

Based on some verses of the Qur’an, Shaykh Muhammad ibn ‘Abd al-Wahhab, Ibn Taymiyyah and the contemporary Wahhabis regard seeking help from other than God or asking for their intercession {shafa’ah} as an act of polytheism. Their main proof is the phrase, “other than God” in verse 18 of Surah Yunus.[48] The Wahhabis regard the prophets, saints, idols, the jinn, and the dead as the most vivid manifestations of this verse.

In reality, they have not made any distinction between the idols during the pre-Islamic period of ignorance {jahiliyyah}, which were taken by the people as their intercessors and were held in high esteem by their forefathers, and the person of the Prophet (s) because they believe that the Prophet (s) has passed away, and as such, he could not do anything and nothing could not be expected from him anymore. Therefore, they imagine the intercession of God on the Day of Resurrection as positive, and that of the Prophet (s) or other awliya’ as negative.

It can perhaps be inferred from the apparent purport of their contention that this sect rejects intercession in general. They have divided intercession into positive and negative in the following manner:

1. Positive intercession is that which comes from God. There are many verses that substantiate it, and there is no debate and dispute concerning this type of intercession.

2. Negative intercession is that which comes from other than God such as the Prophet (s), other prophets (‘a) and the awliya’—of course, when they are not alive.

The most fundamental basis for this belief of the Wahhabis is the following blessed verse:

﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلاَءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ.﴾

They worship besides Allah that which neither causes them any harm, nor brings them any benefit, and they say, ‘These are our intercessors with Allah‘.[49]

An analysis of the quoted noble verse:

What the apparent purport and text of the verse substantiates is that God rejects the intercession of idols, not the intercession of human beings. In other words, “besides Allah” refers to idols and it is these idols whose intercession is not acceptable to God. The following verse also confirms this contention:

﴿وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ وَلاَ هُمْ يُنصَرُونَ.﴾

Neither intercession shall be accepted from it, nor any ransom shall be received from it, nor will they be helped.[50]

The absolute negation of intercession of other than God can be deduced from the phrase, “besides Allah” which is mentioned many times in the Holy Qur’an. The absoluteness and generality of “besides Allah”, however, is mitigated by other verses, and the intercession by individuals who possess the conditions for intercession is permissible and acceptable. Some of the verses that can substantiate this claim are the following:

﴿وَلاَ تَنفَعُ الشَّفَاعَةُ عِنْدَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ.﴾

Intercession is of no avail with Him except for those whom He permits.[51]

﴿مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ.﴾

Who is it that may intercede with Him except with His permission?[52]

﴿يَوْمَئِذٍ لاَ تَنفَعُ الشَّفَاعَةُ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَانُ وَرَضِيَ لَهُ قَوْلاً.﴾

Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.[53]

﴿وَلاَ يَشْفَعُونَ إِلاَّ لِمَنْ ارْتَضَى.﴾

And they do not intercede except for someone He approves of.[54]

Based on these verses, the intercession of those who have the permission of Allah is acceptable. Now, a question that lingers in the mind is this: Have not those who negate the intercession of the prophets and saints come across these verses, or do they have other reasons?

In reply, it must be said that the intensity of their enmity to the Shi`ah have prompted the Wahhabis to focus on the verses that negate, and not affirm, intercession. Through this method and policy, they are determined to accuse the Shi`ah of disbelief {kufr} so as to incite the entire Muslim world against the Shi`ah as much as possible. At this juncture, the hidden hand of imperialism can be witnessed in some of the religious beliefs of Wahhabism.

In opposing and besmirching Shi`ah beliefs, the Wahhabis oppose the Qur’an and the Sunnah of the Prophet (s) upon which this belief is based. The Qur’an and Sunnah acknowledge the intercession of the prophets and the saints on the Day of Resurrection. They respect the soil of their graves, encouraging the Muslims to honor and respect them, especially the Holy Prophet (s); and are the foundations of many material and non-material activities and achievements. The Wahhabis not only regard tawassul and visitation to the graves {ziyarah} as unlawful and acts of kufr and shirk, but also deny the principle and basis of intercession.[55] The consequence of this practice will be drifting away from the Prophet (s) and the infallible Imams (‘a), which is itself a kind of secret attack against Islam.

The precedence of the negation of tawassul and shafa‘ah

Ibn Taymiyyah, one of the Sunni ‘ulama’ of the Hanbali madhhab during the 8th century AH, says regarding tawassul and shafa’ah:

Seeking help from the dead without paying attention to God, even if that person is a prophet, or requesting the dead to pray to God to grant our request, or for us to implore God, “O God! By the station and position of so-and-so, grant our request”, etc. are forbidden and impermissible, which will finally lead to polytheism in worship.[56]

As we can observe, the intellectual cornerstone of Wahhabism is traceable to Ibn Taymiyyah, however, Muhammad ibn ‘Abd al-Wahhab discusses these doctrines with more fanaticism and extremisms, especially the negation of tawassul and shafa’ah. As it is always looking for every opportunity to catch fish in troubled waters imperialism has been trying to take advantage of the record and opposition of the Wahhabi thought to the other schools {madhahib}.

They have been attempting to do this when the precedence of the Wahhhabi creed is not a proof for the madhhabi nature of the Wahhabi movement. It cannot be considered one of the Islamic schools of thought because from the very beginning, the Muslim nation, the Ahl as-Sunnah in particular, has declared the ideas of Ibn Taymiyyah and his followers as an innovation in religion {bid’ah} and to be against the religion.

The ideas of Ibn Taymiyyah and the reaction of Ahl as-Sunnah

Taqi ad-Din Abu’l-’Abbas Ahmad Ibn Taymiyyah was born in 661 AH in a Kurdish-populated village called Urfah in Turkey. When the Tatars invaded the Muslim lands, he along with his family went to Damascus (Syria) and studied in the religious school {madrasah} of the Hanbalis where he engaged in the memorization of the Qur’an. He read Musnad Ibn Hanbal and the book, Mu’jam at-Tabari, and engaged in learning other sciences. It has been said that he had good memory and talent.[57]

Profound talent and enthusiasm prompted Ibn Taymiyyah to encounter many intellectual problems and issues during the different stages of his studies. Since he would not be convinced of the views and opinions of the professors, he gradually reached a point in his beliefs that he elicited the reaction of the ‘ulama’ and fuqaha {jurists} at the time which led to his imprisonment and banishment.

Before Ibn Taymiyyah had the opportunity to repent, Sultan Nasir, the ruler of the time, allowed him to return to Damascus in 709 AH and Ibn Taymiyyah also made peace with the ‘ulama’ and fuqaha.[58] In 720 AH, he was again put behind bars for having a clash with the fuqaha on the issue of divorce but in 721 AH, he was released from prison through the letter of the Sultan.

After his release, he once again languished in the prison cell of Damascus on the order of the government for the contradictions his religious edicts had with that of the Sunni and Shi`ah fuqaha in his region.

This time, the government prohibited him from issuing religious edicts, and as per judicial decree of a Shafi’i judge, all his students including Ibn Qayyim al-Jawziyyah were imprisoned. Meanwhile, the people had been so angry with him that they decided to kill him.

The ‘ulama’’s opposition to Ibn Taymiyyah

Ibn Taymiyyah used to regard traveling to visit the graves of the prophets (‘a) and the pious as impermissible, deeming it as a sinful travel, and would rule for the completion (instead of shortening) of prayer during this travel, which led the Shafi’is to rise up in opposition to him.

In a bid to portray a veneer of moderation to his creed, Ibn Taymiyyah used to say that since the Prophet (s) and the Companions had neither visited their graves nor sought their intermediation, and that the Followers {tabi’un}[59] have also not done so, none of the Muslims should deem it recommended {mustahabb}. Anyone who observed this practice had gone against the consensus of Muslims. After issuing this religious edict, Ibn Taymiyyah considered the following hadiths from the Prophet (s) as fabricated {maj’ul}:

مَنْ حَجَّ وَلَمْ يَزُرْنِي فَقَدْ جَفَانِي.

He who performs the Hajj (pilgrimage) without paying a visit {ziyarah} to me has indeed deserted.

لاَ تُشَدُّ الرِّحَالُ إلاَّ إلَى ثَلاَثَةِ مَسَاجِدَ: الْمَسْجِدُ الْحَرَامُ، وَمَسْجِدِي هَذَا، وَالْمَسْجِدُ الأقْصَى.

You are not supposed to travel except for the visitation {ziyarah} of three mosques: al-Masjid al-Haram (in Mecca), this mosque of mine (Masjid an-Nabi in Medina), and al-Masjid al-Aqsa (in Jerusalem).

These kinds of views incited the opposition of the Sunni ‘ulama’. So, it becomes clear that there had been no difference of opinion regarding it until that time and the first person to initiate this difference was Ibn Taymiyyah who, while in prison, wrote books in support of his creed.

After more than two years of imprisonment in the prison cell of Damascus, Ibn Taymiyyah passed away in 728 AH and was buried in Bab as-Saghir beside his brother. In the book, Al-Kunya wal-Alqab, Shaykh ‘Abbas al-Qummi opines that he was buried in Jordan. Ibn Taymiyyah was later known as Taqi ad-Din Ahmad ibn ‘Abd al-Halim al-Harrani ad-Damishqi.

Nowadays, there is no trace of his grave and the books attributed to him, as per reported in the book, Ibn Taymiyyah batal al-Islah ad-Dini, are estimated to be as many as seventeen books.

What we quoted regarding the issue of shafa’ah was from the book entitled, Ibn Taymiyyah batal al-Islah ad-Dini. Similar subjects are also recorded in the book, Fath al-Majid, which is a commentary on the book, At-Tawhid, by Muhammad ibn ‘Abd al-Wahhab. In a recently written book entitled, At-Tawhid bi’l-Lughati al-Farisiyyah, there has been some modification of issues about which the Shi`ah have opposing views.

This book in which some of those issues were presented was distributed freely among the Iranian pilgrims at the Jeddah Airport in 1374 AH (1995 CE). Concerning shafa’ah, it states that shafa’ah is exclusive for God. The inclusion of the divine grace and compassion has conferred this merit upon some of the servants of God. This book narrated a certain subject from Ibn Taymiyyah, at the end of which it says:

لاَ تَكُونُ إلاَّ لأهْلِ التَّوْحِيدِ وَالإخْلاَصِ.

Intercession includes individuals who are monotheists and sincere, and by the decree of God, intercession extends to these individuals.

In this book, the author writes that according to the Shi`ah, those individuals who best embody these qualities of Tawhid and ikhlas {sincerity} are the prophets, awliya’ and infallible Imams (‘a) who, according to the above quotation, are supposed to possess the privilege to intercede on the Day of Resurrection.[60]

A New Analysis of Wahhabi Doctrines

Does calling on others (Du`a’) necessarily mean worshipping them (`Ibadah) and is it therefore a kind of polytheism?

Answer:

This question has been raised because some verses of the Holy Qur’an, such as the following ones, outwardly prohibit requesting anyone but God:

“And that the Mosques are Allah’s, therefore call not upon anyone besides Allah.” 72:18

“And do not call besides Allah on that which can neither benefit you nor harm you.” 10:106

Some people, sticking to such verses as a pretext, take calling on God’s saints-after their deaths – as polytheism.

Let us first explain the meaning of Du`a’ and `Ibadah in order to clarify the answer to the question.

There is no doubt that the word “Du`a’” in Arabic means ‘invocation’ and the word `Ibadah means worshipping. So we can never consider these two words as synonyms; neither can we say that any kind of calling upon someone equals worshipping him for the following reasons:

a) The word “Du`a’” has been used in the Holy Qur’an in some contexts such as Chapter 71; we can never claim that it denotes worshipping:

“He said: my Lord! I have called unto my people night and day.” 71:5

Can one claim that Noah meant he had been worshipping his people night and day? Thus, we cannot say that Du`a’ (calling) and `Ibadah (worshipping) are synonymous and that if one calls a prophet or a saint, he has necessarily worshipped them just because these words (may) entail worship.

b) The word Du`a’ –calling – as used in the above verses conveys the concept of worshipping because these verses actually refer to the idolaters who took their idols as gods. The humbleness the idolaters showed, the prayer they performed and the humble entreaty they made were doubtlessly all directed to the idols that they considered as the ones with the right to intercede and to forgive and with the power to act freely in the affairs which are related to this world and the next. It is self-evident that any calling upon these beings equals worshipping them. The clearest example to this assertion comes from the verse of the Qur’an which reads: “And their gods on whom they called besides Allah availed them naught.” 11:101

Thus, the verses mentioned (at the beginning of the chapter) are unrelated to the topic in question, which is the issue of a servant of God requesting another one while the former considers the latter neither a god or a lord nor one who can act freely and bring about changes in the affairs of the world or of the hereafter, but believes him to be a dear and honorable servant of God chosen by Him to the position of Prophethood and Imamate, one whose prayers God has promised to answer, as stated in the following verse:

“And if, then they wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah forgiving and Merciful.” 4:64

c) The verses themselves contain clear evidence of the fact that the “calling” referred to above, is not a general, ordinary request for the needs to be fulfilled; rather, it is related to worshipping. This is why the word “worship” – service – follows the word “calling” in the following verse:

“And your Lord says: Call upon me, and I will answer your prayer; surely those who are too proud for My service shall soon enter hell abased.”

This clearly means that the calling made (by polytheists) was an invocation to creatures credited with God’s attributes.
Conclusion:

Following the three preliminary arguments just outlined, we can safely conclude that the Qur’an’s principal aim in these verses is to prohibit the idolaters from calling upon their idols, whom they considered as God’s partners, prudent and able to intercede. If the idolaters showed humbleness, lamented, implored and begged for intercession or prayed for what they needed, it was because they believed their idols to be small gods responsible for Godly deeds. They assumed that the Lord has transferred the responsibility for some terrestrial and celestial tasks to the idols. How can these Verses have reference to asking a pure soul who, in the caller’s opinion, has gone no further that complete devotion and is indeed a beloved and honored servant of God?

When the Qur’an declares: “and that the mosques are Allah’s, therefore call not upon any one with Allah”, it is addressing the pagan Arabs who worshipped idols, celestial bodies, angels and the Jinn. This verse and the like speak of calling upon a person or a thing while considering him or it a deity, and no doubt, such a calling upon these creatures by someone with such beliefs is equal to worshipping them. But what do these verses have to do with asking for the help and blessings of a person when the caller does not attribute Godly position, prudence or devotion to the addressee but is just imploring a worthy and beloved servant of God?

Some may think that we can only call upon saints while they are still alive and if we do so when they are not, it is polytheism.

In answer to this problem it suffices to say that firstly we call upon the pure spirits of the righteous servants of God like our Prophet and the Imams who, according to the Holy Qur’an are alive in the Barzakh – the intermediate state between death and Resurrection – in a horizon above the martyrs. We are not calling upon the bodies buried in the earth. If we call upon them at their shrines, it is because this makes us more conscious of and connected with the Saintly spirits. Furthermore, according to certain traditions, prayers are answered in these precincts. Secondly, the question of life or death of the saints can hardly be a criterion for the issue of monotheism or polytheism.

The Shi’ite Apologetics

Does asking for help from others than God connote polytheism?

Answer:

Based on wisdom and on the logic of revelation, not only all human beings but also all phenomena in the world are in need of God to give them life as they are in need of Him to give them the ability to be effective. The Holy Qur’an says, “O mankind! You are poor in relation to Allah, and Allah is the Absolute, the Owner of Praise.” (35:15). In another verse, The Qur’an attributes all victories to God and says, “Victory comes only from Allah, the mighty, the wise” (3:126).

It is based on this immutable principle of Islam that we Muslims say in our prayers, “Thee do we worship and of Thee do we beg assistance.” (1:5).

To clarify the above question, we can say that seeking others’ help, but not God’s, can conceivably assume two dimensions. First, if we consider one whose help we are seeking, a human being or a phenomenon, as being entirely independent in origin and as one that enjoys freedom of action and is needless of God in assisting, such an attitude is no doubt pure polytheism and is refuted in the Qur’an which says, “Say, who is the one who can withhold you from Allah if He intends to do you evil or desires mercy for you? They will not find for themselves besides Allah any guardian or a helper.” (33:17). The second attitude considers the one that is called upon as a mere creature in need of God and dependent on Him, one on whom God has bestowed power to solve some of the problems people have.

Based on the latter mentality, one whose help we seek is a medium set by God the Sublime as a “means” to fulfill some of the needs of the people. This way of seeking help is actually begging God’s assistance because it is He who has created these mediators and has bestowed upon them the power. Man’s life is principally based on the foundation of asking the means and causes for help to the extent that without their help his life would be deranged.

Now, if we take them as the means of the realization of God’s assistance and as those whose existence as well as their effectiveness come from God, then such seeking help is incompatible neither with monotheism nor with worshipping the One God.

If a monotheist farmer uses such helping factors as soil, water, air and light in planting the seed and producing fruit, he in reality pursues God’s assistance because it is He who has given the factors and instruments their potentiality and power. It is obvious that such an invocation is in full agreement with the spirit of worshiping the Unique One.

In fact, the holy Qur’an itself orders us to seek help form such phenomena as patience and prayer when it says,” Seek assistance through patience and prayer.” (2:152). Although showing perseverance is clearly done by man, and we have been commanded to seek assistance from patience and prayer, this does not contradict the formula we repeat in the daily prayer, “… and from Thee do we seek assistance.”

The Shi’ite Apologetics

Is it not “Shirk” (polytheism) to ask the real interceders to intercede?

The argument in support of the above question holds that intercession is Allah’s exclusive right, as stated in the Holy Qur’an. “Say Allah’s is the intercession altogether” (39:42). Therefore, asking others to intercede is not in accord with the principle of worshipping only the One God.

Answer:

The polytheism referred to above is certainly different from the specific ones, such as dualism and associating someone with Allah in creating the world and managing it. The above mentioned shirk or polytheism signifies worshiping something or someone other than Allah.

No doubt, what “worship” means should first be precisely defined so as to clarify the issue at hand.

1) We are not authorized to interpret any homage paid to creatures as an act of worship, nor are we allowed to consider any request made from a servant of God as such. According to the clear text of the Qur’an, the angels prostrated before Adam: “When I have shaped him, and breathed My spirit in him, fall you down, bowing before him. (38:72-73)” The prostration that was done upon God’s command had had, in reality, no connotation of worshipping Adam; otherwise, God would not have ordered it. On the other hand, Jacob’s sons and even Jacob himself prostrated before Joseph: “And he raised his parents upon the throne and they fell down in prostration before him” (12:100). If such humbleness that they showed could have meant worshipping Joseph, then Jacob, the noble Prophet, who had been divinely protected against error, would not have conceded to it, nor would he have agreed with his sons’ performing it, while it is obvious that prostration is unequalled by any other form of humbleness that one shows.

We should, therefore, differentiate between the issue of paying homage to someone and invoking his aid on the one hand, and worshipping him on the other.

Worshipping, in reality, signifies taking someone as God and adoring him, or taking a phenomenon – which is created by God – as having been invested with the ability of performing what is specifically God’s, such as managing the affairs of the world and forgiving the sins. However, if we humble ourselves before someone without considering him to be God or conceiving him as having been entrusted with Godly acts, then such respect or humbleness is none but similar to that rendered by the angels to Adam or that of Jacob’s sons before Joseph.

Now, concerning the above question, if we suppose that right to intercede has been entrusted upon real interceders in such a way that they can intercede uncategorically and forgive sins, such a belief can then equate polytheism or shirk because we have asked for a Godly act from someone other than God Himself.

However, if we assume that a number of pious servants of God do not possess the station of intercession but have the right to ask forgiveness for the sinners under certain conditions – the most important of which is God’s permission – such an assumption, then, cannot entail polytheism, nor does it entail that God’s actions are entrusted to them. Rather, it is asking someone for something which he is entitled to be asked.

During the Holy Prophet’s life, sinners used to go to him, so he would ask God for their sins to be pardoned. The Noble Prophet did not call them polytheists. In his Sunan, Ibn Majah quotes the Prophet as having said,

“Do you know what options God has given me tonight?”

“God and His messenger know better,” we said.

“God permitted me to choose between His admission of half of my people into Paradise and (my having) the right to intercede and I choose intercession.”

We said, “O Messenger of Allah, call on Allah that we may be worthy of enjoying intercession.”

He said, “Intercession embraces every Muslim,”[1]

This narration clearly states that the holy Prophet’s companions used to ask the Prophet himself for intercession by saying, “Call on Allah….” We read in the Holy Qur’an, “… and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle (also) asked forgiveness for them, they would have found Allah Forgiving and Merciful.” 4:64

Elsewhere, quoting Jacob’s sons, the holy Qur’an says “O Our father! Ask forgiveness for our faults, as surely we are sinners” (12:97). Prophet Jacob also promised them to ask forgiveness but never accused them of polytheism. He said, “I will ask for your forgiveness from my Lord; surely He is Forgiving, and Merciful” (12:98)

Footnotes:

[1] Sunan Ibn Majah, vol. 2, the chapter “On Mentioning Intercession” P. 586.

The Shi’ite Apologetics

Does Resorting to Saints imply associating others with God and is it a source of innovation ?

Answer:

The defining element of “resorting to saints to seek nearness to God – tawassul – refers to having a person well-esteemed in Allah’s eyes act as an intermediary for one to attain nearness to God. Lisan al-`Arab, a lexicon by Ibn Manzur, gives the following defining example for the word tawassul:

“He made entreaties to someone means he approached someone through the position of anything that might attract his attention.”[1]

The Glorious Qur’an says, “O believers, fear God and seek the means to approach Him, and struggle in His way so that you may achieve salvation.” 5:34

Jawahiri in his sihah al-Lughah gives the following definition for wasilah (the intermediary): “Wasilah is something by which we aspire to approach someone.” Hence the intermediary that we resort to can be either be our own worthy deeds and sincere worship rendered to God or a meritorious person who enjoys a high standing in the eyes of God, both having the capability to serve as intermediaries to make us closer to the Lord of the universe.

Forms of Tawassul

1. Our Worthy Deeds:

In his commentary he has made on the Qur’anic verse: “… and seek the means to come to Him”, Suyuti has quoted Qutadah as having interpreted it to mean: “Approach Allah through obeying Him and doing things that please Him.”[2]

2. Resorting to Honorable People’s Prayers:

Relating the story of Prophet Yusuf, the Holy Qur’an quotes his brothers in this way “They said: O our father, ask forgiveness of our faults for us; surely we were sinners” Jacob said, “… I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.” 12: 97-8. This verse clearly shows that Yusuf’s brothers beseeched their father to pray, considering it a means of forgiveness. Their father, not reprimanding them (for such an appeal), answered their request.

3. Persons Highly Honored by God:

This kind of tawassul has been acknowledged by the Companions of the Prophets (a.s) and the distinguished Muslims of the early days of Islam as following narrations indicate:

1. Ahmad ibn Hanbal in his Musnad quotes `Uthman ibn Hunayf as having said, “A blind man came to the Prophet (a.s) and said, ‘Supplicate God to restore my eyesight’. The Prophet (a.s) said, ‘I can supplicate if you desire, or I can put it off until later, which is better.’ The man asked the Prophet to supplicate. The holy Prophet ordered him to make a ritual ablution, wudu’, taking care in doing it, perform a prayer of two rak`ah and invoke God in the following manner: “O God, I implore thee, and turn to thee through thy Prophet Muhammad, the Prophet of mercy; O Muhammad, I turn to my Lord through you for my request to be granted. O God, let him be my intercessor.”[3]

This tradition has been generally confirmed by the traditionists as Hakim Nayshaburi, who having narrated it in his Mustadrak, calls it sound.

Quoting Abu-Ishaq, Ibn Majah says, “This tradition is sound.” In his Abwab al-Ad`iyah (The Gates of Supplication), Tirmidhi confirms that this tradition is sound. Also, Muhammad Nasib al-Rifa`i, in his al-Tawassul ila al-Haqiqah, says “No doubt this tradition is sound and known (to all), one in which it is proved that the blind man’s eyesight was restored to him through the supplication of the Prophet (a.s).[4]
It is clearly understood from this tradition that it is permissible to resort to the holy Prophet, asking him to serve as an intermediary for the needs to be granted. What is more the Messenger of God himself ordered the blind man to supplicate in that particular manner and implore God through the intermediary of the Prophet. This is what restoring to the saints, tawassul, really means.

2. Abu-`Abdullah Bukhari has mentioned the following in his Sahih “Whenever there was a drought, `Umar ibn al-Khattab went to Ibn ‘`Abbas, the Prophet’s uncle, and said, ‘O God, when the Prophet was alive we implored for rain through Thy Prophet, and Thou sent us rain. Now, we turn to Thee by resorting to the uncle of our Prophet. So, give us rain water”, and rain was given them.”[5]

3. So popular was the issue of resorting to the saints that the early Muslims wrote poems in which the Prophet was referred to as the intermediary between the Muslims and God.

a) Sawad Ibn Qarib wrote an ode concerning the holy Prophet, a part of which is as follows:

“I witness that there is no god but Allah,
That thou art entrusted with all Divine secrets,
And that thou, the son of the honored, the pure,
are the closest intermediary among the prophets.[6]

The Prophet listened to the poem but did not prevent (Sawad) from reading it, nor did he accuse him of polytheism and innovation in religion

b) In the following quatrain Shafi`i also points to the same fact discussed above:[7]

The Prophet’s descendents are means for me;
They are my intermediaries towards Him.
I hope that for their sake tomorrow I will be given
my book onto my right hand.

Although the number of the traditions handed down concerning the permissibility of tawassul is very great, the issue is thus made clear in the light of the above narrations and the references that have been made to Prophet’s Sunnah, the behavior of the Companions and of the great Islamic scholars, with no need to go into further details. All these prove that claims of those who consider resorting to the saints as polytheism and an innovation in religion are baseless.

Footnotes:

[1] Lisan al-`Arab, vol. 11, p. 724.
[2] Al-Durr al-Manthur, vol. 2, p. 280, printed in Egypt.
[3] Musnad Ahmad ibn Hanbal, vol. 4, p. 138, On narrations quoted from `Uthman Ibn Hunayf; Al-Hakim’s al-Mustadrak `ala al-Sahihayn, vol. 1, the book on Salat al-Tatawwu`, p. 313, printed in Beirut; Sunan Ibn Majah; vol. p.441; printed by Dar Ihya’ al-Kutub al-`Arabiyyah; al-Taj, vol. 1, p. 286; al-Suyuti’s al-Jami` al-Saghir, p. 59; Ibn Taymiyyah’s al-Tawassul wa’l-Wasilah, p. 98, printed in Beirut.
[4] Al-Tawwassul ila al-Haqiqah, p. 158, printed in Beirut.
[5] Sahih al-Bukhari, part 2, the book of Al-Jam`, Bab al-Istisqa’, p. 27, printed in Egypt.
[6] Zayni Dahlan’s al-Durar al-Saniyyah, p. 29, as quoted by al-Tabari.
[7] Ibn Hajar al-`Asqalani’s al-Sawa`iq al-Muhriqahh, p.178, printed in Cairo.

The Shi’ite Apologetics

‘Allamah Tabataba’i writes in his monumental exegesis on the Holy Qur’an that the word al-wasilah or ‘approach’ as used in the Ayah “and seek an approach unto Him” (5:35) confirms the reality of worship and means turning submissively and supplicatingly to God, with knowledge and practice serving as the requisite instrument for this connection.[14]

Furthermore, elaborating on the narration found in the Tafsir of ‘Ali bin Ibrahim Qummi that the Ayah “and seek an approach unto Him” means seeking Allah’s proximity through the Infallible Imam (‘a), ‘Allamah Tabataba’i, says that this refers to obedience or adhering to the path of the Imam (‘a) in order to reach Allah.[15]

It is evident that the Prophet (s) and the Infallible Imams (‘a) who are considered the practical models of divine law and the finest exemplars of morals and etiquette, are the wasilah, since it is through obedience to them and adherence to their path that one can attain proximity to God. Likewise, as stated by prominent Imami or Shi’ah jurists, the laws of the Shari’ah are the wasilah, on the basis of adherence to which, proximity of Almighty Allah is attained. Accordingly, some prominent Imami jurisprudents like Shaykh Hurr al-’Amili, Ayatullah Abu al-Hasan Isfahani and Imam Khumayni have used the title wasilah for their jurisprudential treatises such as Wasa’il al-Shi’ah, Wasilah al-Najat and Tahrir al-Wasilah, respectively. Wasilah al-Najat or the ‘Means of Salvation’ is the title of over 40 scientific treatises written by Shi’ah ‘ulama’.[16]

Thus, as ascertained by Imami scholars, the Prophet (s) is the wasilah towards God for Muslims since he is the best exemplar and is in fact the ‘Practical Qur’an’. So also is the Prophet’s (s) infallible progeny (‘a), who along with the Book of Allah (Holy Qur’an), is the immortal legacy of the Prophet and continuation of his path as borne out by the Hadith al-Thaqalayn which is unanimously confirmed by both Shi’ah and Sunni ‘ulama’. Muslims, through the wasilah of these two, hold fast to divine laws and strive to attain Allah’s proximity, since good deeds, obedience and adherence to the Qur’an, the Prophet (s) and his Infallible Ahl al-Bayt (‘a) are the basis of shafa’at. This is better explained by ‘Allamah Tabataba’i in his exegesis:

Persons who lack any ability to attain the required perfection are like the illiterate who wants to become the doyen of scholars merely through recommendation, since he neither has any basic learning nor has he the required connection with the one who could intercede. Or they could be compared to a slave who is disobedient to his master, but without coming out of this state of insubordination and disobedience wants to be forgiven through intercession (shafa’at). In none of these two cases intercession is beneficial, since shafa’at is the wasilah or means for accomplishment of a cause and is not a cause in itself to make him a doyen of scholars in the first case, and in the second case to avail forgiveness from the master in the state of disobedience.[17]

Therefore, as it has been clearly mentioned in the Holy Qur’an, if a person does not fulfil his obligations and adherence to the path of the Prophet (s) and the Infallible Imams (‘a), he will not be considered worthy of shafa’at, even if the Prophet (s) were to intercede on his behalf.

“Alike it is for them whether you seek forgiveness for them or seek not forgiveness for them; Never will God forgive them…” (63:6)

Footnotes:
[14]. Al-Mizan fi Tafsir al-Qur’an, vol. 6, p. 328-332.

[15]. Ibid.

[16]. Refer to Shaykh Aqa Buzurg Tehrani, al-Dhari’ah ila Tasanif al-Shi’ah, vol. 25, p. 69-92.

[17]. Tafsir al-Mizan, vol. 11, p. 15 (Dar al-’Alami print, Beirut).

Message of Thaqalayn – Tawassul

It has been narrated that Abū Ḥanīfah was once eating food with Imām as-Ṣādiq Ja`far ibn Muḥammad (peace be upon both of them). Imām as-Ṣādiq (prayers be upon him) lifted up his hand to eat some food and at this time said (the following Du`ā): “All the praise belongs to Allāh, the Cherisher and Sustainer of all the Worlds. O’ Allāh! This food has come from you and from your Messenger (blessings of Allāh be upon him and his family).”

Abū Ḥanīfah said to the Imām: “O’ Abā `Abdillāh have you set up partners with Allāh (through this prayer of yours)?”

The Imām (prayers be upon him) said to him (Abū Ḥanīfah): “Fie on you! Surely Allāh the Great has said in His Book, and they did not find fault except because Allāh and and His Messenger enriched them out of His grace2

and He, The Noble and Grand has said in another place (in His Book), And if they were content with what Allāh and His Messenger (Muḥammad) have given them and had said: Allāh is sufficient for us, then Allāh would soon give us (more) out of His grace and His Messenger too (would also give us out of his grace).3

Abū Ḥanīfah then said, “I swear by Allāh, it is as if I have never read these two verses in the Book of Allāh nor have I ever heard these two verses up until this point (in my life).”

Abū `Abdillāh (prayers be upon him) said to him, “Rather, you have read these two verses (before) and you have heard these two verses (before) however Allāh the Most High has revealed (in His Book) about you and the likes of you, Or are there locks upon their hearts?4 and Allāh the Most High has also said, By no means! But on their hearts is the stain of the (ill deeds) which they do!5

Footnotes:
1 Biḥār al-Anwār, Volume 10, Page 216, Section 13
2 Sūrah al-Tawbah (9), Verse 74
3 Sūrah al-Tawbah (9), Verse 59
4 Sūrah Muḥammad (47), Verse 24
5 Sūrah al-Muṭaffīn (83), Verse 14

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It was only in the 8th century A.H. that tawassul was rejected by Ibn Taymiyya and two centuries later Muhammad ibn ’Abd al-Wahhab intensified this objection. Tawassul was introduced to be unlawful and heresy and occasionally was labelled as worshipping the awliya And it is needless to mention that worshipping other than God amounts to polytheism and is forbidden.

We shall later on have a separate discussion regarding the meaning of worship (‘ibada) and we shall remind you that tawassul to the divine leaders on the one hand will be counted as worship and polytheism and on the other hand will be considered as desirable and mustahab having no sign of worship. However, we shall not discuss them here. What is important to know is that tawassul to the awliya Allah is done in two ways:

1. Tawassul to themselves. For example we say:

“O Lord I take recourse to your Messenger Muhammad (s) in order that you fulfil my wish.”

2. Tawassul to their position and reverence before Allah and their rights.

Like we say:

“O Lord I take their position and their respect which they have before Thee as the means for my need to be fulfilled by Thee.”

From the viewpoint of the Wahhabis, both these types are declared to be forbidden whereas the Islamic traditions and the practice of the Muslims bear witness contrary to the views of the Wahhabis and recommend tawassul of both these types.

At first, we shall mention the Islamic traditions one by one and then state the practice of the Muslims. By paying attention to both these reasonings, the matter of heresy and unlawfulness will automatically cease to exist.

But, whether tawassul to divine leaders amounts to their worship or not will be discussed in the section of ‘meaning of worship’ and that section will be the most insightful part of our discussion.

Traditions

There are many traditions mentioned in the traditional and historical books which bear testimony to the correctness and verity of the matter of tawassul to the divine leaders themselves and their position. Here, we mention a part of those traditions:

First Tradition – Tradition of ‘Uthman ibn Hunayf

A blind person aproached the Holy Prophet (s) and said: “Request Allah to cure me.” The Holy Prophet (s) replied: “If you wish so I will pray for you but be patient for that is much better.” The blind man asked the Holy Prophet (s) to pray for him. The Holy Prophet (s) ordered him to take proper Wuzu and then recite two Raka’t (units) of salat and this ‘Dua’: O’ Lord! I request from Thee; I pay attention to Thee through (the channel) of your prophet Muhammad, Your blessed prophet.

O Muhammad, I turn to my Lord for the fulfillment of my need through you so that my need is answered.

O Lord, accept his intercession for me….

A Word about the Reference of this Tradition

The authenticity and verity of the reference needs no word from us. Even the leader of the Wahhabis i.e. Ibn Taymiyya has declared its reference to be correct and has said that by Abu Ja’far whose name has come in the sanad of the tradition is meant Abu Ja’far al-Khutami and he is a reliable man. [1]

Al-Rifa’i, a contemporary Wahhabi writer who strives to cast down the credibility of the traditions on tawassul, says with regard to this tradition as such:

“Undoubtedly this tradition is correct and well-known.”[2]

In the book of al-Tawassul, Rafa’ee says: “This tradition has been mentioned by al-Nasa’i, al-Bayhaqi, al-Tabarani, al-Tirmidhi and al-Hakim in his al-Mustadrak and two recent writers have inserted the sentence instead of [3]

Zayni Dahlan writes in Khulasat al-kalam that: “This tradition has been narrated – with reliable chains of narration – by al-Bukhari, Ibn Maja, al-Hakim in his al-Mustadrak and Jalal al-Din al-Suyuti in his al-Jami’”.

The writer narrates this tradition from the following references:

1. Sunan Ibn Maja, vol 1 page 441 from the publications of Dar Ihya al-kutub al-’arabiyya, (ed. by Muhammad Fu’ad ‘Abd al-Baqi), tradition no. 1385.

Ibn Maja narrates from Abu Ishaq

‘This tradition is correct’

Thereafter he adds:

“al-Tirmidhi has narrated this tradition in the book of Abwaab-ul-Adeeya and said

‘This tradition is truly correct and Gharib’

2. Musnad Ahmad ibn Hanbal vol. 4 page 138. He has narrated this tradition in three ways from the Musnad of ‘Uthman ibn Hunayf printed from al-Maktab al-Islami, Mu’assassa Dar Sadir, Beirut.

3. al-Mustadrak of al-Hakim vol. 1 page 313 printed from Hyderabad. After narrating the tradition he says:

“This tradition is correct according to the criteria set by the shaykhayn and they have not narrated it”.

4. Al-Jami’ al-Saghir written by al-Suyuti narrated from al-Tirmidhi and Mustadrak al-Hakim page 59.

5. Talkhis al-Mustadrak written by al-Dhahabi (died in 748) which is printed below al-Mustadrak.

6. Al-Taj al-Jami’ vol. 1 page 286. This book is the collection of the traditions of the five books of Sihah except Ibn Maja.

Therefore it is needless to speak and discuss about the reference of this tradition.

You hand over this tradition to somone who is acquainted with Arabic language and a person whose mind is completely free from the controversies of the Wahhabis in the matter of tawassul and ask him what the Holy Prophet (s) has commanded him in the du’a which he taught the blind man and how he guided him as to how one’s ‘Duas’ are easily answered! He will immediately reply: “The Holy Prophet (s) has taught him to consider the blessed Prophet as a channel and to seek tawassul from him and ask God to fulfil his wish. This matter can easily be understood from the following sentences:

.A

O Lord, I ask Thee and turn towards Thee through the channel of your Prophet.

The word is pertaining to the previous two words and

In clearer terms, he asks from God through the channel of ‘Nabi’ and also turns to God through him. Moreover by ‘Nabi’ is meant Nabi himself and not the ‘Dua’ of Nabi; to imagine that it means the du’a of Nabi is deficieint of any reason.

Anyone who predetermines the word of du’a has no reason other than pre-judgement since, the one who commends such a word and does not think Tawassul to people to be correct forcibly strives to predetermine the word of ‘Dua’ so that nobody opposes his idea and eventually he may say: “It means tawassul to the ‘Dua’ of the Prophet (s) and not the Prophet himself and tawassul to the ‘Dua’ of someone is proper.

.B

In order to clarify that asking God for the Sake of the Prophet and paying attention to Him through His channel is the right purpose, the word of is mentioned along with the sentence which clarifies the fact much better and makes the meaning more apparent.

(C) The sentence shows that he (i.e. the blind man) is referring to Prophet Muhammad himself and not his du’a.

(D) The sentence means O God make him as my intercessor and accept his intercession towards me. In all of these sentences what is said and explained is the very personality of the Holy Prophet (s) and his great position and there is no talk of the du’a of the Holy Prophet.

With this explanation all the five objections which the Wahhabi writer al-Rifa’i has mentioned in the book al-Tawassul ila haqiqat al-tawassul is done away with and we have brought the details of the objections and their reply in our book, al-Tawassul. Interested readers can refer to them on pages 147 to 153.

Second Tradition: Tawassul to The (Right) Of Questioner

‘Atiyya al-’Awfi narrates from Abu Sa’id al-Khudri that the Holy Prophet (s) said: “Anyone who leaves his house for salat and recites in this state the following du’a, he will meet the mercy of Allah and one thousand angels will seek forgiveness for him.” [4]

‘O God I ask Thee by the right of the questioners and by the honour of the steps which I take in Thy direction, I have not left the house for the purpose of disobedience or recreation or hypocrisy. I have left for keeping away from Thy anger and achieving Thy satisfaction. I ask Thee to keep me away from the Fire and forgive my sins for nobody forgives the sins except Thee’.

This tradition clearly bears testimony to the fact that man, while asking God for his need to be fulfilled can take the position and status of a pious person as his channel and the reasoning of this tradition brings to light our objective. [5]

Third Tradition: Tawassul to the Right of Holy Prophet (s)

After disobedience of Allah, Adam (‘a) in the light of the words which were manifested from God, repented as Qur’an says:

Then adam received (some) words from his lord, so He turned to him mercifully; surely He is oft-returning (to mercy), the Merciful. (Baqarah: 37)

Regarding the interpretation of (words) which has come down in this verse, a group of commentators and traditionists, by relying on the following tradition are having a view, which by paying attention to its text will become clear for us.

Al-Tabarani in Al-Mu’jam al-saghir, al-Hakim Naysaburi in al-Mustadrak, Abu Nu’aym al-Isfahani and al-Bayhaqi in the book of Dala’il al-nubuwwa, Ibn ‘Asakir al-Shami in his al-Ta’rikh, al-Suyuti in al-Durr al-Manthur and al-Alusi in Ruh al-Ma’ani [6] have narrated from ‘Umar ibn al-Khattab that the Holy Prophet (s) has said:

[7]

When Adam committed the sin he raised his head towards the sky and said (O God) I ask Thee by the right of Muhammad that You forgive me. God revealed to him: “Who is Muhammad?”

Adam replied: When You created me, I raised my head towards the ‘Arsh’ (Throne) and I saw that on it was written “There is no God except Allah and Muhammad is the Messenger of Allah. I said to myself that Muhammad must be His greatest creature that Allah has kept His name besides his own name. At this moment, it was revealed to him that Muhammad was the last of the Prophets from his Progeny and if it was not for Muhammad, God would have not created him.

Our View about this Tradition:

1. In the Holy Qur’an the word of (words) is applied to personalites contrary to what is common amongst us. For example:

“That Allah gives you the good news of Yahya verifying a Word from Allah,” (Aal-Imran:39)

“O Maryam, surely Allah gives you good news with a Word from him (of one) whose name is the Messiah, Isa son of Maryam.” (Aal-Imran:45)

“The Messiah, Isa son of Maryam is only an Apostle of Allah and His Word,” (Nisa: 171)

Say: If the sea were ink for the words of my Lord.(Kahf: 109)

“With seven more seas to increase it, the words of Allah would not come to an end.” (Luqman: 27)

Considering that the word of has come in the verse under our discussion, we can say that by is meant the same noble personalities to whom tawassul is sought and in the aforesaid tradition, only the name of Muhammad is mentioned from amongst the names of those personalities. Therefore, in Shia traditions, this reality is narrated in two ways. Sometimes is interpreted as a name of these holy personalities and sometimes it refers to their sparkling light. Here is both the interpretations:

[8]

Adam saw the names which were written in ‘arsh (throne) and did tawassul to them. It was told to him that these names were the most honourable creatures of Allah and they were Muhammad, ‘Ali, Fatima, al-Hasan and al-Husayn. Adam repented by doing tawassul to them.

Another Shia tradition mentions that Adam saw the sparkling light of these five personalities. For knowing this tradition, please refer to Tafsir al-burhan. [9]

2. By referring to the historical and traditional books it becomes clear that tawassul of Adam (‘a) to the Holy Prophet (s) was one famous and well-known matter. As, Imam Malik told Mansur al-Dawanaqi in the shrine of the Holy Prophet (s) as such:

[10]

“He (Holy Prophet) is your clannel and your father, Adam’s channel.”

The Islamic poets have put this reality into a form of verse

On account of him, Allah accepted the ‘Dua’ of Adam and saved Noah inside the ship. They are such people through whom Adam’s sin was pardoned and they are those who are the channels to Allah and the sparkling stars. [11]

Fourth Tradition: Tawassul of Prophet (s) by the Right of Prophet (s) and by the Rights of Previous Prophets

When Fatima, daughter of Asad passed away and the Holy Prophet (s) was informed about her death he came and sat besides her and said:

‘O my mother after my mother, may God have mercy upon you. Then he asked Usama, Abu Ayyub, ‘Umar ibn al-Khattab and a black slave to prepare one grave. When the grave was ready the Holy Prophet (s) made a niche in the side of the grave and buried her with his own hands and then recited this ‘Dua’:

‘O Allah the One who gives Life and Death: the One who is All-Living and never dies, Have mercy on Fatima daughter of Asad and make her abode vast by the right of your Prophet and the Prophets who came before me.’

The writer of Khulasat al-kalam says:

“This tradition is narrated by al-Tabarani (in his al-Mu’jam), Ibn Hibban and al-Hakim and they have confirmed its authenticity”. [12]

Sayyid Ahmad ibn Zayni Dihlan writes in the book al-Durar al-saniyya fi al-radd ‘ala al-wahhabiyya as such:

The famous traditionist Ibn Abi Shayba has narrated this tradition from Jabir. Ibn ‘Abd al-Barr and Abu Nu’aym too have narrated this tradition from Ibn ‘Abbas and Anas respectively. Jalal al-Din al-Suyuti has brought all these matters in al-Jami’ al-kabir.[13]

The writer narrates this tradition in the afore-mentioned form from two books that some of them contains the supplication related to our discussion while others do not.

1. Hilyat al-’awliya (Abu Nu’aym al-Isfahani, vol. 3 page 121.

2. Wafa’ al-wafa’ (al-Samhudi} vol. 3 page 899.

Fifth Tradition: Tawassul to Prophet (s) Himself

Some of the Islamic traditionists have narrated that an Arab accompanied with some villagers approached the Holy Prophet (s) and said:

[14] [15]

“We have come to you while we are neither having a camel with us to groan nor a child to sleep”. Thereafter he recited these poems

We have come to you while blood drops from the bossom of the horses; the mother has been restrained from her baby. We are not having anything with ourselves for people to eat except for bitter leaves which they eat in the year of famine and some bad food from wool and blood. We are having no alternative but to seek shelter in you, and in whom can people seek shelter except the Prophets.

Then,

The Holy Prophet (s) said:

‘Yes, my objective was the same as you have recited.’ Then Ali (‘a) read a portion of his elegy and the Holy Prophet (s) asked blessings for Abu Talib on top of the pulpit.’

After this a man from the tribe of Bani Kanane stood up and recited some lines where the first line meant as follows: “All the praise is for You. O Allah; praise from Your worthy slaves. By resorting to the Holy Prophet (s), we have become satiated by the rainfall.”

Numerous references have been narrated for this portion but the writer has narrated from the following documents:

a. ‘Umdat al-qari fi sharh Sahih al-Bukhari, vol. 7 page 31 written by Badr al-Din Mahmud bin Ahmad al-’Ayni (died in the year 855) printed by Idara al-taba’a al-muniriyya.

b. Sharh Nahjul-Balagha by Ibn Abi al-Hadid, vol. 14 page 80.

c. al-Sira al-Halabiyya by ‘Ali bin Burhan al-Din al-Halabi, vol. 3 page 263.

d. al-Hujja ‘ala al-dhahib ila takfir Abi Talib, written by Shams al-Din Abi ‘Ali Fakhar bin Ma’ad (died in the year 630), printed in Najaf, ‘Alawi press, page 79.

e. Sira Zayni Dihlan in the margin of al-Sira al-Halabiyya, vol. 1 page 81.

Sixth Tradition: Tawassul to the Self of Prophet (s)

I bear witness that there is no God except Allah. You (O Prophet) are trustworthy upon every hidden thing from the senses. From amongst the Prophets you are the most nearest channel towards Allah. O the son of the honourable and noble! you command us whatever you receive. O, the most righteous Apostle! Although acting upon your commands causes the hair on the head to turn white, you be my intercessor on the Day when the intercession of the intercessors will be useless for Sawad bin Qaa’reb even to the extent of string of dates. [16]

Till here we were able to mention some of the traditions of tawassul which have come in the historical and traditional books of Ahl al-Sunnah.

However in the traditions of Shi’a leaders, the matter of tawassul to holy personalities is so clear and obvious that it can be wittnessed in most of their ‘Duas’ (supplications).

Should we learn Islamic teachings and instructions from Ibn Taymiyya and Muhammad ibn ’Abd al-Wahhab or acquire them from the Household of the Messengership and the progeny of the Holy Prophet (s) who by the order of Hadith al-Thaqalayn, are (The Lesser Weight) and witness to Qur’an. Amongst the numerous ‘Duas’ that have come in al-Sahifa al-’Alawiyya [17] or in du’a ‘Arafa or in al-Sahifa al-Sajjadiyya, we shall content ourself with only one of them which is most suitable in connection with the previous tradition.

Seventh Tradition: The Leader of the martyrs says in du’a ‘Arafa

“O Lord at such a moment that You have made it obligatory and honourable upon me, I turn towards You by Muhammad, Your Prophet, Your Messenger and Your best of those created by You.” [18]

Practise of the Muslims Regarding Tawassul

The practise of the Muslims during the time of the Holy Prophet (s) and also after him was that they were always seeking ‘tabarruk’ to the awliya Allah themselves as well as to their position and status. Now we shall mention some of them here:

(1). Ibn al-’Athir ‘Izz al-Din ‘Ali bin Muhammad bin Muhammad bin ‘Abd al-Karim al-Jazari (died in 630 AH) writes in the book Usd al-ghaba fi ma’rifat al-sahaba as such:

In the year when famine reached its peak, ‘Umar requested for rain through the channel of Abbas. God satiated them through him and every place became green. Thereafter ‘Umar faced the people and said: “I swear by Allah that al-’Abbas is our channel towards Allah and he is having a high station before Allah.”

Hassan ibn Thabit recited a poem in his honour and said: “When famine had severely engulfed the entire area, the Leader requested for rain.”

Thereafter the clouds in the sky, through the brightness of al-’Abbas satiated the people. Al-’Abbas who is the Uncle of the Prophet (s) and alike the father of the Prophet (s) has inherited such a position and status from him. Almighty Allah enlivened the places through him and every spot began to be filled with greenery after despair and disappointment. When it rained, people everywhere started seeking tabarruk by touching the body of al-’Abbas and they said: Bravo O Saqi (cupbearer) of the two holy sanctuaries. [19]

Observation of the period of history, an example of which has also benn mentioned in Sahih al-Bukhari, shows that one of the means of tawassul was through the honourable personalities who were embodiment of nearness (to God) and meritorious and possessed virtues that make them suitable for tawassul. What an elegant manner to express this is to say:

‘This is by God a means for seeking nearness to God and at His House’

(2). Al-Qastallani (died in the year 923 AH), who was a contemporary to Jalal al-Din al-Suyuti, writes in his book al-Mawahib al-ladunniyya bil-manha al-muhammadiyyah fil seerat al-nabawiyyah that has been printed in Egypt that:

“When ‘Umar requested for rain through Abbas he said: ‘O people! The Holy Prophet (s) used to look at Abbas from a father’s angle. You follow him and take him as your channel towards Allah.’” This action nullifies the notion and thought of those who have completely prohibited tawassul or have prohibited it for personalities other than Holy Prophet (s). [20]

(3). When Mansur asked the grand Mufti of Medina, Malik bin Anas, whether he should face the qibla and recite du’a or face the Holy Prophet (s), the latter replied:

“Why do you turn your face away from him? He is your means and your father, Adam’s channel on the Day of Judgement. You resort to him and take him as your intercessor as Almighty Allah accepts his intercession. Allah declares (in Quran) that if those who do injustice upon themselves…” [21]

(4). Ibn Hajar al-Haythami in the book of al-Sawa’iq al-muhriqa (which al-Qadi Nurullah al-Shustari refuted under the title of al-Sawarim al-muhriqa) has narrated the following two couplets:

“The Household of the Holy Prophet (s) is my channel towards Allah and it is through their means that I have hope that my book of deeds will be given in my right hand.” [22]

By taking into consideration these testimonies and words, one can claim that the Holy Prophet (s) and the outstanding personalities are one kind of channel which Qur’an has ordered for that as:

“O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him.” (Maida: 35)

And (Channel) is not confined to observance of the wajib (obligatory) and haram (prohibited) acts. Instead, even the mustahab (recommended) acts such as tawassul to Prophets is a (channel) too. Can we find fault with so many scholars in understanding the meaning of while they are the authorites in (passing) judgement and the protectors of traditions and are reckoned to be the Islamic scholars! Those who do not give importance to these kinds of specifications and testimonies and think of their justification and interpretation are those who because of their prejudice do not intend to reap the benefits of these testimonies and evidences. For presenting an example of their prejudice and dicrimination, we bring here a matter which al-Bukhari has narrated about this historical event and hence see with the vision of reality, how the curtain of prejudice has brought about deviation and chaos in this matter. We have replied to them in the book of al-Tawassul page 135 to 140.

(5) al-Bukhari narrates in his al-Sahih as such:

During the period of famine, ‘Umar bin al-Khattab would take resort to al-’Abbas bin ‘Abd al-Muttalib and say: ‘O God ! previously we were taking resort to Your Prophet and You were sending Your mercy on us; Now we take resort to Your Prophet’s uncle send Your mercy on us.’ At this moment it started to rain and everything got satiated. [23]

There is nothing to be said about the authenticity and consensus regarding this tradition. Even al-Rifa’i who, under various pretexts, rejects the reliable traditions on tawassul has admitted the authenticity of this tradition and says:

“Certainly this tradition is correct….If the purpose of the tradition is a proof upon the correctness of tawassul to people then we are the first people to take the step to accept that purpose and act upon it.” [24]

By paying attention to the sentences of the Caliph himself which he narrates to al-’Abbas about tawassul and especially when he swears by Allah

This is by God a means for seeking nearness to God and at His House [25]

It becomes clear that the reality of tawassul in this case is tawassul to the self or to the position and status of al-’Abbas before God.

In this regard, Muhammad bin Nu’man al-Maliki (died in the year 683 AH) narrates in his book Misbah al-zalam fi al-mustaghithin bi khayr al-’anam the manner of tawassul of ‘Umar to al-’Abbas as such:

“O God we ask for rain through the channel of thy Prophet’s uncle and we take his authority and previous record in Islam as our intercessor. At this moment, the mercy of Allah showered upon everyone. ‘Abbas ibn ‘Utba ibn Abi Lahab recited a poem in this regard and said: ‘By the blessings of my Uncle, the land of Hijaz and its inhabitants got satiated. And at sunset, ‘Umar did tawassul to his (Al-Abbas’s) virtouness.’” [26]

In the same way, Hassan bin Thabit too recited a poem regarding this matter:

“The cloud satiated (everything) due to the sparkling face of Abbas”.

Ibn Hajar al-’Asqalani says in the book of Fath al-bari fi sharh Sahih al-Bukhari:

Al-Abbas in his du’a said:

“The people resorted to me because of the bond of relationship which I have with Thy Prophet”. [27]

As the respected readers have observed, there is no place of doubt that the aim was tawassul to the position and status of Abbas and we are aware that from ancient times there is a saying that:

“Anytime, a judgement is derived from a topic, its content will be a testimony against the topic (and) a testimony upon the proof of judgement.”

That is to say, if the Holy Qur’an says:

…Securing the necessities of life for the women is a matter concerning those whose wives bear children for them… (Baqarah: 233)

It is a judgement due to expression of the reason of judgement and since women bring children for the men, their expenses in daily life should naturally be met by the men.

If we say: A learned man and a scholar should be respected, it is because of his knowledge and wisdom.

Therefore if ‘Umar says he wishes to indicate the reason for doing tawassul to al-’Abbas. In other words, from among so many people, why should we do tawassul to him? As al-’Abbas himself said:

‘Because of my status in relation to your Prophet.’ Taking into consideration these reasonings, we can decisively say that the Muslims in the beginning of Islam were doing ‘tawassul’ to the righteous and virtuous personalities.

(6) Poem of Safiyya in grief of the Holy Prophet (s):

Safiyya, daughter of Abd al-Muttalib and aunt of the Holy Prophet (s) recited a poem in grief of the Holy Prophet (s). Two of its lines are:

“O Prophet of God you are our hope. You were a righteous person and never did you oppress anyone. You were good and kind to us; O our Prophet, amongst your nation whosoever (claims to be) in grief should shed tears for you.” [28]

This part of the poem which was presented in the presence of the companions of the Holy Prophet (s) and which has been narrated by the historians informs us of the following points:

Firstly, conversation with the spirits or so to speak, the address to the Holy Prophet (s) after his demise was an action which was permitted and was a common practice. As she said: which is against the views of the Wahhabis, this kind of conversation is neither polytheism nor useless.

Secondly, by the decree of the sentence the Holy Prophet (s) was the hope of the Islamic society in all the conditions. Even after his demise, his relation with us is not disconnected. Here we shall mention some of the valuable writings of the great Sunni authors regarding ‘Tawassul’ towards the Holy Prophet (s). Refering to these books will clarify for the Islamic scholars the position of this matter and will manifest the fact that the matter of Tawassul, contrary to the views of the Wahhabis, was a practice in vogue amongst the Muslims.

(1) Ibn al-Jawzi (died in 597) has written a book by the name of al-Wafa bi ‘ahwal al-Mustafa’, and has earmarked one chapter for tawassul to the Holy Prophet (s) and another chapter for ‘seeking shifa from his grave’.

(2) Shamsuddin Muhammad bin Nu’man al-Maliki (died in the year 673 AH) has written a book by the name of Misbah al-zalaam fi al-mustaghithin bi khayr al-’anam and Sayyid Nur al-Din al-Samhudi has narrated a lot from him in his book Wafa’ al-wafa’ in the chapter of ‘Tawassul to the Holy Prophet (s)’.

(3) Ibn Dawud al-Maliki al-Shadhili has brought in his book al-Bayan wa al-’ikhtisar the tawassul of scholars and pious people to the Holy Prophet (s) in difficulties and hardships.

(4) Taqi al-Din al-Subki (died in the year 756 AH) has analyzed this matter in his book Shifa al-siqam pages 120 to 133.

(5) Sayyid Nur al-Din al-Samhudi (died in the year 911 AH) has discussed this matter and brought testimonies to it in his book Wafa al-wafa’ , vol. 2, pages 413 to 419.

(6) Abu al-’Abbas al-Qastallani (died in the year 932 AH) in his book al-Mawahib al-ladunniyya.

(7) Abu ‘Abdulla al-Zurqani al-Maliki (died in the year 1122 AH) in his book Sharh al-Mawahib al-ladunniyya vol. 8 page 317.

(8) al-Khalidi al-Baghdadi (died in the year 1299 AH) author of Sulh al-’Ikhwan. Apart from this, he has written a risala (treatise) in reply to Sayyid Mahmud al-’Alusi Baghdadi about tawassul to the Holy Prophet (s) and has been printed in the year 1306 AH.

(9) al-’Adawi al-Hamzawi (died in the year 1303 AH) has discussed about tawassul in the book of Kanz al-matalib, page 198.

(10) al-’Azami al-Shafi’i al-Quda’i', author of Furqan al-Qur’an. This book has been printed along with the book al-’Asma wa al-sifat of al-Bayhaqi in 140 pages.

By referring to these books some of which have presented the facts and most prominent amongst them being Sulh al-’Ikhwan and Furqan al-Qur’an, one can know what was the practise of the Muslims in every period concerning tawassul to the Holy Prophet (s) and will reveal the exaggerations of Ibn Taymiyya and followers of his deviated ideology of Wahabism.

In the end, we shall once more remind you of what Qur’an says:

“O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful”. (Mai’da: 35)

This verse in general orders to seek tawassul but what exactly is tawassul is not mentioned in this very verse.

There is no doubt that performing the religious duties is a channel (for tawassul) but it is not confined to this meaning only. Instead by paying attention to the short history of tawassul to the awliya Allah, it will become clear that this action itself is one of the channels. Moreover, this matter will fully become clear by referring to the conversation of Imam Malik with Mansur and also the incident of the second Caliph requesting for rain by doing tawassul to al-’Abbas, the uncle of the Prophet (s).

Notes:

[1] In al-Musnad of Ahmad, Abu Ja’far has come with the word of Khutami although in Sunan of Ibn Maja Abu Ja’far has come independently.

[2] al-Tawassul ila haqiqat al-tawassul, page 158.

[3] Same reference.

[4] Sunan of Ibn Maja al-Qazwini which is one of the six Sihah. vol. 1 page 261-262 chapter of ‘Mosques’ Egyptian edition, and refer to al-Musnad Imam Ahmad ibn Hanbal vol. 3 hadith no. 21.

[5] The command which has come in the verse of (Sura al-Baqarah:35) is not a authoritative command. Instead, it is an order in the guided sense or so to say an advisory aspect and opposition to such a command will not result in punishment and chastisement. Its consequence will be that the person will only be faced with the effect of the state of the action itself. If a doctor commands his patient who is suffering from cold not to eat sour things and muskmelon, opposing his command will have no result other than intensification of his cold. In the Holy Qur’an many verses testify that the divine prohibtion was of a guided nature resulting in nothing but expulsion from heaven which is reckoned to be the effect of state of the action itself. Please refer to verses 118 and 119 of Sura Taha and the book of ‘Correct Tafsir of difficult verses of Qur’an’ the tenth matter from pages 73 to 82.

[6] Mustadrak al-Hakim, vol. 2 page 615; Ruh al-Ma’ani vol. 1 page 217; al-Durr al-Manthur, vol. 1 page 59 narrated from al-Tabarani, Abu Nu’aym al-Isfahani and al-Bayhaqi.

[7] The text of the hadith is taken from al-Durr al-Manthur and differs slightly from the text of al-Hakim in his al-Mustadrak although both are same in their contents.

[8] Majma’ al-bayan vol. 1 page 89; Tafsir al-burhan, vol.1. page 86-88; ahadith no .2, 5, 11, 12, 14 and 27.

[9] Tafsir al-burhan, vol. 1 page 87 ahadith no.13, 15 and 16.

[10] Sayyid Ahmad Zayni Dihlan writes in the both al-Durar al-saniyya, page 10 that al-Qadi ‘Iyad has narrated this incident with correct reference. Imam al-Subki in his book Shifa al-Saqam, al-Samhudi in Wafa’ al-wafa’, and al-Qastallani in al-Mawahib al-ladunniyya. Ibn Hajar said in al-Jawhar al-munazzam that this incident has been narrated with correct references. Al-’Allama al-Zurqani writes in Sharh al-mawahib that Ibn Fahd has narrated this with a good (hasan) chain of narration and al-Qadi ‘Iyad has narrated it with an authentic (sahih) chain of narration. The text of the conversation of al-Mansur with Imam Malik will be mentioned later in the text.

[11] Kashf al-’irtiyab, pages 307, 308.

[12] Kashf al-’irtiyab, page 312 narrated from Khulasat al-kalam.

[13] al-Durar al-saniyya, page 8.

[14] is derived from which means the noise of a camel.

[15] is derived from which means the noise of a child while sleeping.

[16] al-Durar al-saniyya, page 27 written by Zayni Dihlan and al-Tawassul ila haqiqat al-tawassul, page 300

[17] al-Sahifat al-’Alawiyya, ad’iya of Amir al-mu’minin which al-Shaykh ‘Abdallah Samahiji has collected.

[18] Mafatih al-jinan, du’a ‘Arafa.

[19] Usd al-ghaba, vol. 3 page 111. Egyptian edition.

[20] al-Mawahib al-ladunniyya, vol. 3 page 380 Egyptian edition and in Ibn Hajar Asqalani, Fath al-bari, vol. 2, page 413 (Lebanon print). It has also been reported in Sharh al-mawahib by al- Zurqani (1055 AH – 1122 AH).

[21] Wafa’ al-wafa’, vol. 2 page 1376.

[22] al-Sawa’iq al-muhriqa, page 178 (Cairo print).

[23] Sahih Bukhari, chapter of Salat al-’istisqa, vol. 2 page 32.

[24] Although, it was worthy to say because technically, tradition is that which must be narrated from the Holy Prophet (s) and our discussion too is about historical events and we reminded you previously of the traditions of tawassul.

[25] Usd al-ghaba, vol. 3. page 111.

[26] Wafa’ al-wafa’, vol. 3 page 375 narrated from Misbah al-zalam.

[27] Fath al-Bari, vol. 2 page 413 (print of Dar al-Ma’rifa Lebanon).

[28] Dhakha’ir al-’uqba fi manaqib dhawi’l qurba, page 252 written by al-Hafiz Muhibb al-Din al-Tabari, born in 615 AH and died in 694 AH, (print of Maktab al-Quds, Cairo); and Majma’ al-zawa’id, vol. 9 page 36, (2nd edition) written by al-Hafiz Nur al-Din al-Haytami.

Let it not remain unsaid that the sentence of in the first line has appeared as in the aforesaid book.

Wahhabism

Question: Is it not polytheistic to ask for one’s needs from anyone other than Allah (awj) such as the Prophet (ص) or the infallible Imams (ع) since it is Allah (awj) who is the Fulfiller of Needs?

Brief Answer

If one reveres, refers or takes recourse to, or seeks one’s needs from these personages with the intention that are separate from Allah (awj) and independent of Him in fulfilling our needs, such an intention and notion is polytheistic and contrary to tawhid af’ali (the Unity of actions—the independence of Allah (awj) from all else, and the dependence of all other beings on Him in their actions) and tawhid rububi (the Unity of Lordship—His being the sole Planner and sovereign Lord, with all others, whether angels, prophets, or the natural worlds, being Divine workers). Such an intention constitutes polytheism in one’s understanding of Divine actions or Lordship.

But if this same respect, reference, and recourse are with the intention of:

a. Obedience to a Divine command;

b. Repaying the debt we owe them by virtue of their being the conduit of Divine grace in the creational and legal realms;

c. Follow their example or benefit from their special attention, without viewing them as independent of Allah (awj);

then there is no contradiction with Unity of actions or Lordship or with the fact that Allah (awj) is the sole (independent) Fulfiller of needs, since the actions, planning, and fulfilment of people’s desires through these personages are subordinate to Allah’s (awj) action, Lordship, and His being the Fulfiller of needs. They are not independent of Him for it to be considered polytheism.

Thus, the criterion of polytheism in seeking one’s needs from someone other than Allah (awj) is the intention of the individual. If he maintains the Divinity or Lordship of whoever he takes recourse to, or views them as being free of need of Allah (awj), such recourse is considered polytheism because of that belief. But if it is in order to obey Allah (awj) and benefit from the honour and esteem those esteemed people enjoy before Him, so that they implore Allah (awj) for that person’s needs or fulfil them with Allah’s (awj) permission, such an action is not only not polytheistic, but the person taking recourse is also worthy of a reward for having acted in accordance with a Divine command.

Detailed Answer

The human being’s existence has two aspects, meaning that he is a combination of a celestial soul and a material body. His entire being consists of poverty and need [towards Allah (awj)]. Since he has two aspects, he must fulfil the needs of both aspects in a balanced manner free of the two extremes of excess or negligence in order to remain sound and preserve his existence, and in order to follow the path of advancement and attain the peak of true salvation (the station of Divine regency).

The Creator of the Universe, who in His infinite Wisdom had a specific purpose in the creation of humanity and is aware of the needs of all its existential dimensions, prepared the groundwork for the fulfilment of humanity’s various needs either before their creation or simultaneous to it. Divine Will dictates that the human being ensures his physical and spiritual soundness and salvation naturally and through free will; otherwise, He could have created mankind in a perfect bodily form, so that he would have no need of development to perfection, just as the creation of the sky and the Earth is in that way. And He could likewise have created him in a perfect spiritual form, so that he would have no deficiencies in terms of worship, obedience, and entering the sacred realm, just as He created the angels. But the distinction of humanity over all other beings lies in becoming superior to angels while possessing the physical and spiritual needs.

To attain one’s needs, the human being, possessed of free will, must make the best use of the abundant array of Divine blessings in the heavens and the Earth in order to be sound and remain alive. In order to attain one’s spiritual needs, one must make use of the Divine laws in order to connect one’s celestial soul with the malakut (celestial realm).

There is no denying the role of creational and material factors in fulfilling the physical needs of the human being or in the fact that he makes constant use of these factors. Since humanity is familiar with these factors from the moment of birth, or rather ever since humanity was created, the objection does not arise in the mind of most believers that benefiting from these means and effects in fulfilling one’s physical needs may be polytheism or improper conduct in Allah’s (awj) dominion.

For the fulfilment of humanity’s spiritual needs, Allah (awj), the Wise, has placed another form of sustenance at people’s disposal in the form of laws and religion, with sound nourishment in terms of belief, worship, morals, and training, conveyed by the prophets (ع). This is why they are called the “vessel of legislative grace.” This is while the divine prophets, too, are required to observe those limits and duties and to utilize them to meet their spiritual needs and become linked to the spiritual and celestial realm, which is beyond their senses and perception, and for at least some moments of every day they must connect to the sacred realm (through the daily acts of worship).

There are some people who, in availing themselves of this Divine legislative blessing, have excelled others and have linked themselves to that realm both quicker and more strongly than them, so that it is as if they have detached themselves from the natural world and have themselves become celestial. Even amongst these people there are some who have surpassed the rest and attained the station of Divine regent (khalifah), becoming the “‘ummal Allah” (workers of Allah). And in this way, they also become vessels of creational grace; that is, they become intermediaries between that realm and people who have fallen behind the caravan. Thus, these individuals who have fallen behind have no choice but to make use of these intermediaries to benefit from the spiritual realm and meet their needs.

This is where the misconception arises that taking recourse to or seeking one’s needs from these personages contradicts Unity of action or Unity of Lordship.

But just as utilizing material resources and fulfilling physical needs is not polytheism, since Allah (awj) Himself created these blessings, subjected them to mankind[106] and gave him permission (in the manner of his creation) to use them in the correct way (which is explained by religious law)—and anyone who is a monotheist knows that they are His gifts, created by Him, and dependent on Him and does not consider them independent or necessary existents—in the same way, taking recourse to, respecting, and seeking one’s needs from those personages, too, presents no contradiction to the Unity of Action or Unity of Lordship and to the fact that only Allah (awj) is the (independent) Fulfiller of needs, since in this recourse or attention to these personages, they are not viewed as being parallel to or independent of Allah (awj).

Rather, those possessed with awareness view their efficacy and planning as being an extension of Allah’s (awj) planning and action, and consider their existence—like that of all other beings—to be nothing but their very needfulness of the Divine Essence, since without Divine providence and grace they have no being of their own, let alone for them to be able to perform actions or fulfil needs. Thus, the belief in their efficacy and their fulfilment of needs, since it is in extension of Allah’s (awj) action and being the Fulfiller of needs, does not entail polytheism.

As for why Allah (awj) referred us to these noble people and why we are in need of them to benefit from the spiritual and celestial realm, this is for several reasons:

1. These individuals are the “vessels of Divine grace” to people and a channel or conduit for the current of Divine mercy towards all beings of the universe, to the extent that if not for these Noble beings, the creation of the heavens and Earth and what is between them would not have been worthy of note. This is why Allah (awj) says in the well-known hadith qudsi [hadith in which both the words and the meaning belong to Allah (awj), as opposed to the prophet explaining the meaning in his own words]: “If not for you (the Prophet (ص)), I would not have created the universe, and if not for ‘Ali I would not have created you, and if not for Fatimah I would not have created the two of you [since the existence of the three of you, who complement each other, is the reason for creation].”[107]

Thus, to attain the source of the grace of being, one must make use of this channel so as not to be deprived of Divine providence. This is why we say in Du’a al-Nudbah: “Where is that Godly threshold through which they enter?”

2. Since these intimate personages in Allah’s (awj) court have adorned themselves with Divine attributes, attention to them is like attention to Allah (awj), since intimacy with them—even if in times of need—makes one attentive to Allah (awj) and reminds one of the Divine signs. This is why we recite in one of the supplications, “Where is that Godly countenance to which the friends of Allah turn?”

3. Since they are intimate in Allah’s (awj) court and vessels of grace, their prayers do not go unanswered and their intercession is accepted by Allah (awj). Thus, in the continuation of our supplication (an-Nudbah) we say, “Where is that distressed one whose prayers are always answered?” Also, since they are noble, they do not refuse the request of any supplicant. If it is in his best interest, they do not send him back empty-handed, and this has been experienced many times by their contemporaries and visitors to their shrines. This is why they are addressed with the words, “Your habit is kindness and your disposition is nobility. Your affair is truth, sincerity, and compassion.”[108]

4. A direct link with the unseen realm is not possible for people who have not attained the level of perfection, and thus they must make use of these means and paths. This is why Allah (awj) has commanded,

“O you who believe. Fear Allah and seek a means (of approach) to Him.”[109]

There are also many traditions in which the Ahlul Bayt (ع) are called the “means” and Divine “strong faith” that a believer must recognize and take hold of.[110] Again, we recite in Du’a an-Nudbah, “Where is the one who is a means of connection between the earth and heavens?”

5. To know, refer, and take recourse to them produces familiarity with them and the fulfilment of needs and thus brings about love and intimacy. This love and intimacy with these noble personages becomes a source of instruction and guidance for the individual, although they themselves are free of need of people and their referral, since they have attained their goal through Divine attention.

6. The referral of people to the friends (awliya’) of Allah (awj) is a reward that they receive in return for their efforts, as Allah (awj) says to the Prophet (ص):

“And remain awake for a portion of the night, (involved in) supplication; perhaps you will attain a praiseworthy station (that of intercession in this world and the next).”[111]

7. People’s referring and taking recourse to these noble personages on the one hand encourages others to follow their path, and on the other hand it does away with the arrogance and pride of worshippers, ascetics, “wayfarers,” and other claimants to a “journey to Allah” and to self-purification, and it prevents ostentatious and pretentious impostors from flourishing.

8. The station of the perfect human being is many degrees higher than that of the angels, since:

1. In this world and the next, the angels are at the service of Allah’s (awj) righteous servants;

2. The efficacy of the angels is predetermined and is therefore not considered a distinction for them;

3. On the night of the Ascension (mi’raj), the Prophet (ص) advanced farther than the angel Jibra`il (ع);

When the angels are entrusted with executing various affairs[112] (in extension of Allah’s (awj) efficacy), why should not these personages, who have attained the greatest station of purity and nearness to Allah (awj), be the same?

The conduct of great personalities and wise people, when they see their subordinates are able to perform certain tasks, is to entrust those tasks to them so they can supervise those subordinates in responding to those who refer to them. In this way, those individuals can receive an exclusive training and be given a recompense for their efforts, and in addition others can get to know them and their station better and will find it easier to become familiar and intimate with them.

Also, it is the conduct of rational people when they want to contact some prominent personality to do so through intermediaries and people close to him if they themselves are not close to him, making use of the respect and honour in which those people are held to attain their needs. Of course, they do this with the full realization that this need to use intermediaries is because of their own inadequacy; the intermediaries are in no way equal or parallel to that prominent person, and they cannot do anything without his consent.

In short, to become connected to the unseen world, obey Divine commands, train and elevate the self, and fulfil our needs in this world and the next—both spiritual and physical—we are in need of recognizing, referring to, imploring, and loving the friends (awliya’) of Allah (awj). Taking recourse to them is to take recourse to (Divinely sanctioned) means, “the firm rope of Allah” and the intermediaries in Allah’s (awj) court — intermediaries who are dependent on Allah (awj) for their existence and all their existential attributes, and whose efficacy and fulfilment of people’s needs is in extension of that of Allah (awj).

Taking recourse in this manner is not polytheism, since the independent Fulfiller of needs is none but Allah (awj) alone.

Notes:

[106] Surat al-Jathiyah (45), Verses 12-13:

} اَللٌّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ. وَسَخَّرَ لَكُمْ مَا فِي السَّمٌوَاتِ وَمَا فِي الأَرْضِ جَمِيعًا مِنْهُ إِنَّ فِي ذٌلِكَ لآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ {

[107]Majma’ al-Nurayn, pg. 14:

لَوْلاَکَ لَمَا خَلَقْتُ الأَفْلاَکَ، وَ لَوْ لاَ عَلِيُّ لَمَا خَلَقْتُکَ، وَ لَوْ لاَ فَاطِمَةُ لَمَا خَلَقْتُکُمَا.

[108] Mafatih al-Jinan – Ziyarat Jami’ah:

عَادَتُكُمُ الإِحْسَانُ وَ سَجِيَّتُكُمُ الْكَرَمُ وَ شَأْنُكُمُ الْحَقُّ وَ الصِّدْقُ وَ الرِّفْقُ…

[109]Surat al-Ma`idah (5), Verse 35:

} يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللٌّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ {

[110] Some of these traditions can be found in al-Mizan fi Tafsir al-Qur`an, vol. 5 pg. 333.

[111]Surat al-Isra’ (17), Verse 79:

} وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا{

[112]Surat al-Nazi’at (79), Verse 5:

} فَالْمُدَبِّرَاتِ أَمْراً {

Faith and Reason – A Compendium of Fifty Questions and Answers Related to Islamic Theology, Jurisprudence and Other Themes

In our previous discussion on Struggle with the Self, we discussed the importance of Seeking Refuge with the Noble Qur’ān. Continuing on with this Jihād (struggle), we see that another stage in this inner battle is the Du`ā – supplication. In order to overcome the Nafs-e-Ammārah, we need to ask for help from Allāh by means of the many different and special supplications that we have been taught. However, we must keep in mind that one of the conditions for the acceptance of our supplications is “Tawassul to the Ahlul Baīt (a)”.

In fact, if one looks through Shaykh `Abbās al-Qummī’s (may Allāh be pleased with him) monumental work, Mafātīhul Jinān, which has been translated into at least four languages, one would hardly find any Du`ā in which there is no form of Tawassul to the Ahlul Baīt (a). The author of Wasāilush Shī`a, Shaykh Hurr al-Amulī (may Allāh be pleased with him), in the section on Tawassul, has narrated approximately 70 aḥādīth in which it is stated that the condition of acceptance of one is supplications is to employ Tawassul to the Ahlul Baīt (a).

The Noble Qur’ān even states in regards to Du`ā that one must bring a Wasīlah – or intermediary before one is prayers will be accepted. In Sūrah al-Māidah (5), verse 35, we are told:

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

“O’ you who have true faith! Have consciousness of Allāh and seek a way to Him through a Wasīlah (intermediary) and struggle in His way so that maybe you will be successful.”

This verse of the Quríān is telling those of us who have consciousness of Allāh (Taqwa) that if we go to the house of Allāh (with a request), then we must go with a Wasīlah; and if we want to achieve success and happiness from Allāh both in this world and in the next world, then we must have a Wasīlah, and in order to get closer to Allāh, we need to employ a Wasīlah as well.

In many narrations from the Ahlul Baīt (a), we see them state that, “نحن الوسيلة” meaning, “We are the Wasīlah that the Qur’ān has commanded the believers to go through” — (meaning the Ahlul Baīt (a)).

Ziyārat al-Jāmiah which is the most authentic and comprehensive Ziyārat that we have, was taught to us by the 10th Imām, `Alī ibn Muḥammad al-Naqī (a) in response to a question that someone had posed to him. This Imām (a) was asked, “How should the followers address you or perform your Ziyārat?” In response, this comprehensive prayer was taught to the followers.

The entire Ziyārat which is so perfect and eloquent can be divided into two main categories: (1) Attributes of a true Shī`a (the authentic followers of the Prophet e and Ahlul Baīt (a)) and (2) Attributes or qualities of the infallible Āimmah (a). The aim of this Ziyārat is to create a true bond between us and the Ahlul Baīt (a). It is also one of the three things that Imām az-Zamān (may Allāh hasten his return) strongly advised and recommended Sayyid Rushtī that the people should recite during the period of occultation of the Imām (the other two things recommended were the recitation of Ziyārat `Āshurā, and Ṣalātul Laīl; and this entire event has been narrated in Mafātīhul Jinān by Shaykh `Abbās al-Qummī).

In Ziyārat al-Jāmiah, it says:
“Whoever desires Allāh must begin with you (Ahlul Baīt) and whoever acknowledges His unity accepts if from you. Whoever aims (to find, reach) Him, must turn to you.”

Every true believer’s aim is life is to get closer to Allāh and this should be our only goal while we are alive, and the way to do this is by going through the Ahlul Baīt (a). In other words, we must use them as our Wasīlah (means) to get to Allāh.

In another place in the same Ziyārat, it says:

This line simply means that if Allāh wants to open the doors of blessings for someone, it is because of the bounties (barakāh) of the Ahlul Baīt (a), and if He wants to close the door of trails, tribulations and misfortunes for someone, then that too is by the blessings of the Ahlul Baīt (a).

Therefore, all things are because of the Ahlul Baīt (a) — both the blessings that come about and misfortunes that are repelled from us.

The concept of employing a Wasīlah as mentioned in the Noble Qur’ān is something that the Ahlul Baīt (a) themselves even resorted to! It has been narrated that when the Prophet (s) used to pray from the beginning of the night until the morning, he used to implore Allāh through the person of Amīr al-Moíminīn `Alī ibn Abī Ṭālib (a) by saying, “O’ Allāh! By the sake of `Alī…”

When the other Āimmah (a) used to pray, they too would ask Allāh through the five members who were part of the Ahlul Kisā (Prophet Muḥammad, Imām `Alī, Sayyidah Fāṭimah, Imām Ḥasan and Imām Ḥusain). Thus, the way of the Ahlul Baīt (a) was such that even they used to resort to Tawassul whenever they supplicated to Allāh.

It is very unfortunate to see many people these days ignorantly questioning or criticizing the aspect of Tawassul that we have in our beliefs or even trying to completely destroy it! Many people (both non-Shī`a and even some so-called “Shī`a”) state that the followers of the Ahlul Baīt (a) are performing Shirk (worshipping other than Allāh) when we pray to Allāh through one of the Infallible personalities!

Ayatullāh Tawakkul, a renowned and educated scholar in Qum who gives lectures on Akhlāq and self-building presents a beautiful example in his most recent book called The Concept of Wasīlah which we mention below.

He mentions that when we switch on a lamp in our house and get light from it, we know that the basis of this light is the electric company that is supplying the power; however there must be some way or means between the main source of power and the lamp – and this is the wire that serves as a connection between the two things. Without this connection (the wire from the lamp to the plug in the wall and the wires that stretch from the house to the power plant), we would not get the desired result as we have failed in providing one of the essential items needed to illuminate our house.

Similarly, in order to get our needs from Allāh, the main source –we need the Ahlul Baīt (a) as a means or way to serve as a connection between us and Allāh. Thus, we must know that the One fulfilling our desires and answering our prayers is none other than the Almighty Creator, but we need to ask Him through the Ahlul Baīt (a). The Shī`a are very fortunate to have these great personalities to pray through and it is unfortunate if we do not take advantage of them.

Ayatullāh Mazāherī mentions in his book, Struggle with the Self (Jihād ba Nafs), that there is a narration from the Noble Prophet (s) that states, “In your life, you have many opportunities and chances and you have this mercy of Tawassul therefore be careful and make the most use of it. In addition, make use of your youth, because there are many people who will regret their state while in the grave, barzakh and Qiyāmat that they were a Shī`a of the Ahlul Baīt however they did not make use of the concept of Tawassul that was given to them.” One other way which is one of the best methods of using Wasīlah to the Ahlul Baīt is to recite Du`ā al-Tawassul, with full understanding and sincerely asking Allāh through these fourteen noble personalities. It is especially recommended to be recited on Tuesday nights, but can be recited at any time one has any difficulty or desire that one needs fulfilled. It is sufficient for us to mention that this Du`ā is commonly referred to as, “The Du`ā for quick fulfillment of legitimate desires” and in this supplication, after we mention each Imām and their status and rank in the sight of Allāh, we say:’

“O’ our chief, O’ our master. Surely we turn towards you, seek your intercession and advocacy (Tawassul) before Allāh. We put before you, our open needs. O’ intimate friend of Allāh, stand by us when Allāh sits in judgement over us.”

In conclusion, it can be seen that if one wants good in this world and in the next world; has prayers he needs accepted; wants help in the grave and on the Day of Judgement and basically anything at all — we must perform Tawassul to the Holy Ma`ṣūmīn.

There are also other noble personalities in history who were not among the 14 infallibles but even Tawassul to them is accepted by Allāh. For example, Sayyidah Zaīnab, Abūl Fadhl `Abbās – his mother Ummul Banīn, Sayyidah Fāṭimah Ma`ṣūmah, and others.

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