The Issue of Tawassul in Du’a

Tawassul and wasilah literally mean to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his dua through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.

There are various forms of tawassul/wasilah:

1. To make tawassul to Almighty Allah that He accepts one’s dua due to one having performed a certain good deed. This is permissible and unanimously accepted. It is supported by the hadith of Sahih al-Bukhari in which three people were trapped in a cave. Each of them made dua to Allah Ta’ala to move the obstructing rock and they requested Allah Ta’ala to accept their duas because of some good deed that each of them had done.

2. To make tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, ‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araf v.180). Example: If someone says, ‘Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.’

3. To make tawassul to Allah Ta’ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets ‘alaihimus salam, the martyrs and any other pious servant of Allah. For example: If one says, ‘Oh Allah, I beseech you to accept my dua due to the status of Rasulullah sallallahu’alaihi wasallam in Your eyes.’ This form of tawassul is also permissible according to the vast majority of the ‘Ulama (scholars) and it has in fact remained part of their practice.

4. Some scholars even mention a fourth type of tawassul, where a person requests some living pious servant of Allah to make dua for him: This is also unanimously accepted.

The only type of tawassul that is disputed by some people, is the third one, where one makes tawassul through individuals that are alive or deceased by saying, ‘O Allah, I beseech you to accept my dua due to the status that Rasulullah sallallahu’alaihi wasallam (or some other pious person) holds in Your eyes.’ The first opposition against this form of tawassul only surfaced during the 7th century of Islam. (Shifa-al-Siqam)

There are numerous proofs that support the permissibility of tawassul through individuals. The following are some of these substantiations:

1. Sayyiduna ‘Uthman ibn Hunayf radiyallahu ‘anhu narrates that once a blind person came to Rasulullah salallahu alayhi wasallam and said, ‘Oh Rasulullah ! Ask Allah to cure me.’ Rasulullah sallallahu’alaihi wasallam replied, ‘If you wish I will make dua or else you could be patient and this is better for you.’ The man said, O Messenger of Allah! ‘Make dua instead’, Rasulullah sallallahu’alaihi wasallam then commanded him to make wudu properly and then recite the following dua, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad r, verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Musnad Ahmad vol.4 pg.138; Sunan al-Tirmidhi; Sunan ibn Majah; Mustadrak Hakim and others).

Imams Tirmidhi, ibn Khuzaymah and Hakim have classified this hadith as authentic. The words, ‘I turn to you through your prophet’ clearly prove tawassul through the position of a person. Rasulullah salallahu alayhi wasallam also told him that he should make the same supplication whenever he needed to. (al-Radd al-Muhkam al-Matin pg.145)

2. Sayyiduna ‘Uthman ibn Hunayf radiyallahu ‘anhu taught this dua to someone after the demise of Rasulullah sallallahu’alaihi wasallam. That person’s need was also fulfilled.

Abu Umama ibn Sahl ibn Hunayf radiyallahu ‘anhu reports that a person requested Sayyiduna ‘Uthman ibn Affan radiyallahu ‘anhu to fulfill his need. Sayyiduna ‘Uthman radiyallahu ‘anhu did not attend to him. The person complained to Sayyiduna ‘Uthman ibn Hunayf radiyallahu ‘anhu about his plight. Sayyiduna ‘Uthman ibn Hunayf ttold him to make wudu, go to the masjid, offer 2 rakats of salat and recite the following dua: ‘O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah sallallahu’alaihi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfill my need.’

The person then went to Sayyiduna ‘Uthman ibn Affan radiyallahu ‘anhu who then immediately fulfilled his need and told him to return whenever he had any need in the future. (al-Mu’jam al-Sagheer vol.1 pg.184; al-Mu’jam al-Kabir vol.9 pg.17; Dala’il Al-Nubuwwa of Imam al-Bayhaqi vol.6 pg.167-168)

Imam al-Tabrani has mentioned that this hadith is authentic. (Al-Mu’jam al-Saghir vol.1 pg.184). Allama Mahmood Zahid Al- Kawthari has also classified the chains of Bayhaqi to be sahih (authentic). (Maqalat al-Kawthari pg.391). For a detailed analysis refer to al-Radd Muhkam Al-Matin of Shaykh ‘Abdullah Siddiqui al-Ghumari pgs.141-157; Raf’ al-Manara of Shaykh Mahmood Sa’eed Mamduh pgs.125-131.

3. Sayyiduna Anas ibn Malik radiyallahu ‘anhu reports that when the mother of Sayyiduna ‘Ali radiyallahu ‘anhu passed away (Fatima bint Asad – Radiyallahu ‘Anha), Rasulullah sallallahu’alaihi wasallam made the following dua before burying her:
‘O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Fatima bint Asad (Radiyallahu ‘Anha) and make her proofs known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet’s before me, for verily You are Most Merciful.’ (al-Mu’jam al Awsat vol.1 pg.152; Hilya vol.3 pg.121)

In this narration the words:‘Bi haqqi nabiyyika’ (through the right of your prophet) comprehensively establish Tawassul.

This narration is classified as authentic according to the standards of Imam Ibn Hibban and Hakim. (Raf’ Al-Manarah pg.147; Maqalat Al-Kawthari). Hafiz Ibn Hajar Al-Haytami(rahimahullah) states that its chain of narrators is good.(Refer to his footnotes on Al-Manasik of Imam Nawawi(rahimahullah) pg.500)

4. It is reported in the hadith that when a person leaves his home for the Masjid, the following dua is should be recited, ‘Allahummah inniy as-aluka bi haqqis-sa-ileena alayka, wa bi haqqi mamshaya haza…’ (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, tawassul through people is established with the words: ‘…through the right of those who asks” and tawassul through one’s deeds is supported by the second part.

This hadith is recorded in Sunan ibn Majah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shayba and others.

The following Muhaddithin have regarded it as authentic: Imam Ibn Khuzaymah (Kitab al-Tawhid pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Nasihah), Hafiz Abul-Hasan al-Maqdisi – teacher of Allama Mundhiri (refer al-Targhib vol.3 pg.273), Allamah al-Iraqi – Ustadh of Hafiz Ibn Hajar (Takhrij al-Ihya), Hafiz Ibn Hajar al-‘Asqalani (Nata’ij al-Afkar vol.1 pg.272), Hafiz Dimyati (Al-Matjar al-Rabih). These are six great Muhaddithin that have accepted this hadith to be authentic. Therefore there remains no doubt at all concerning its acceptability.

The following two proofs illustrate to us the practice of the Sahabah radiyallahu ‘anhum as well.

5. Sayyiduna Malik al-Dar, the treasurer of food during the time of Sayyiduna ‘Umar ibn al-Khattab radiyallahu ‘anhu, reports that once the people had been experiencing a drought in the era of Sayyiduna ‘Umar radiyallahu ‘anhu, a man went to the grave of Rasulullah sallallahu ‘alaihi wasallam and said, ‘O Rasulullah, ask for rain on behalf of your ummah, for verily, they are being destroyed.’ Thereafter this person was instructed in a dream to go to Sayyiduna ‘Umar radiyallahu ‘anhu and tell him that, ‘the rains will soon come and say to him, Be intelligent’, When ‘Umar t was informed of this, he began to cry and he said, ‘O My Lord, I will only leave out what I am unable to do.’ (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dala’il Al-nubuwwah of Imam al-Bayhaqi vol.7 pg.47).

Hafiz Ibn Kathir (rahimahullah) has stated that the chain of narrators is ‘good and strong’ (Musnad al-Faruq vol.1 pg.223). Hafiz Ibn Hajar has also indicated to its authenticity in Fath al-Bari.

6. Abul-Jawzaa – Aws ibn ‘Abdullah radiyallahu ‘anhu reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna ‘Ayeshah (Radiyallahu ‘Anha). She advised them that they should make a hole in the tomb of the roof of Rasulullah sallallahu’alaihi wasallam so that the grave is exposed to the skies. He says, ‘When they made a hole, heavy rains came down which then caused the crops also to grow.’ (Sunan Darimi vol.1 pg.56)

7. Imam Hakim and others have narrated on the authority of Sayyiduna ‘Umar ibn al-Khattab radiyallahu ‘anhu that Rasulullah sallallahu’alaihi wasallam said, ‘When Adam ‘alaihis salam ate from the forbidden tree, he said, ‘O My Lord, I ask you through the right of Muhammad that you forgive me.’ The words used were, ‘Bi haqqi Muhammad’ Allah Ta’ala accepted Adam’s ‘alaihis salam repentance.
(Al-Mustadrak vol.2 pg.615; Dala’il Al-Nubuwwah of Imam al-Bayhaqi vol.5 pg.489; al-Mu’jam al-Saghir of Imam al-Tabrani vol.2 pg.82)

The status of this narration has been extensively disputed by the various Muhaddithin. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imam Abul-Hasan ibn Bishran (rahimahullah) on the authority of Sayyidatuna Maysarah (Radiyallahu ‘Anha). The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz Ibn Hajar (rahimahullah) has stated concerning a different version of this narration which has the very same chain of narrators, that this chain of narrators is strong. (al-Radd al-Muhkam al-Matin pgs.138-139; al-Ahadeeth Al-Muntaqah pg.14, both of Shaykh ‘Abdullah Siddiqui al-Ghumari). These narrations have all proven beyond a shadow of doubt that this form of tawassul is permissible and was widely practiced as well.

Hereunder follows a list of some of the many illustrious ‘Ulama of the past who had practiced upon tawassul through the rank of the pious, deceased or alive:

1. Imam Hasan ibn Ibrahim al-Hallal (rahimahullah) has stated that whenever he had any urgent need, he would go to the grave of Imam Musa ibn Ja’far (rahimahullah) and make tawassul through him. Allah Ta’ala would fulfill his need. (Refer Tarikh Baghdad)

2. Imam Shafi’i (rahimahullah) would make tawassul at the grave of Imam Abu Hanifah (rahimahullah). (Tarikh Baghdad). Allama al-Kawthari has classified this incident as authentic. (Maqalat al-Kawthari pg.381)

3. Allamah Tajuddin al-Subki (rahimahullah) has mentioned that the people would go to the grave of Imam Ibn Furak (rahimahullah), the teacher of Imam al-Bayhaqi (rahimahullah) and make dua and their duas would get accepted.

4. Hafiz Al-Zarkashi (rahimahullah) has made tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, ‘al-Tanqih’.

5. Hafiz Taqiuddin al-Subki (rahimahullah), the father of Tajuddin al-Subki (rahimahullah), has approved of this firm of tawassul and he has written a detailed treatise on this topic. (See his book: Shifa al-Siqam pgs.293-318)

6. Allamah Nawawi (rahimahullah) has mentioned that from among the etiquettes of visiting the grave of Rasulullah salallahu alayhi wasallam one should make tawassul through Rasulullah sallallahu’alaihi wasallam to Allah Ta’ala so that he accepts his duas. Thereafter, Allamah Nawawi states, ‘…and one of the best things that one could do is what has been related by Allamah al-Mawardi (rahimahullah), al-Qadi Abu Tib (rahimahullah) and all our ‘Ulama and they have all regarded it as commendable, and that is the incident of Imam al-Utabi (rahimahullah) that he said, ‘I was once seated by the grave side of Rasulullah sallallahu’alaihi wasallam, when a Bedouin came and said, ‘Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur’an “And if they, when they had been unjust to themselves, had come to you (Muhammad) and begged Allah’s forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most Merciful. (Surah Al-Nisa:64) hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord’, thereafter he recited a few couplets and departed. Imam al-Utabi (rahimahullah) states, ‘I then fell asleep and I saw Rasulullah sallallahu’alaihi wasallam instructing me by the words, ‘O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.’
(Refer al-Majmu’ vol.8 pg.456 and Manasik al-Imam al-Nawawi pg.498-499 Maktabah Salafiyyah). This incident has been related by many ‘Ulama in their respective compilations. Some of them are: Hafiz Ibn-Kathir in his Tafsir, Allamah Abu-Muhammad ibn Qudamah in Al-Mughni vol.3 pg.556, Imam Abul-Faraj in Al-Sharhul-Kabeer, vol.3 pg.495, etc.

7. Imam Ahmad bin Hanbal(rahimahullah) has also encouraged making Tawassul through Rasulullah sallallahu’alaihi wasallam in one’s duas. (Fatawa ibn Taimiyyah vol.1 pg.140, Also see Mafahim pg.137)

8. Hafiz Shamsuddeen Al-Sakhawi (rahimahullah), the grand student of Hafiz Ibn Hajr Al-‘Asqalani(rahimahullah) made tawassul on many occasions through Rasulullah sallallahu’alaihi wasallam in his books, see for example Al-Tuhfatul-Latifah vol.1 pg.3, 17; al-Ibtihaj bi Adhkar al-Musafir al-Haajj.

9. Allamah Muhammad ibn-ul-Jazri(rahimahullah) the famous muhaddith and master of qira’at has mentioned that from amongst the aadaab (etiquettes) of dua is that one makes tawassul with the anbiya and the pious ones.(Al-Hisn al-Hasin)

10. Al-Shawkani Al-Salafi (rahimahullah) has also permitted tawassul. (Tuhfat al-Dhakirin pg.50)

These are ten ‘Ulama of different fields (i.e. some are fuqaha, some muhaddithin and some are qurra’). All have either practiced on tawassul or at least permitted it. And the list could go on. (Refer to Maqalat al-Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of tawassul.
More so when one realizes that this remained the practice of the ummah for centuries. Allama Taqiuddeen Al-Subki (rahimahullah) and other muhaddithin have stated that Hafiz Ibn-Taimiyyah(rahimahullah) – who passed away in the year 728 Hijri – was the first to refute the permissibility of this form of tawassul (Shifa Al-Siqam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maliki (rahimahullah) (a renown scholar of the 7th century) has written a book highlighting how this remained the practice of the entire ummah since its existence. (Refer Maqalat al-Kawthari pg.397)

Lastly, I would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his wasilah (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiya u and the pious (rahimahumullah) independently possess the power to provide, then this would be shirk (polytheism) as he is now ascribing partners to Allah in the quality of ‘Providing’.

Many contemporaries have mixed both these forms up;

a) asking directly from the deceased and,
b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms.

This is clearly a gross oversight on their path. (*)

And Allah Ta’ala Knows Best
Ml. Muhammad ibn Moulana Haroon Abasoomar
Sheikhul Hadeeth, Madrasah In’aamiyya

taken from : Al-Miftah

(*) Hazrat Mufti Husain Kadodia Saheb, my teacher in Advanced Fiqh explains the contention of calling out to someone who is absent for help as follows :

“When a person calls out to one who is absent for help, he could do it in one of the following ways:

1- Believing that person having the ability to hear him and/or help him from afar on his own without the news being conveyed to him though ilham or Angels, without such abilities been granted by Allah
2- Believing that person having the ability to hear him and/or help him from afar on his own without the news being conveyed to him though ilham or Angels, with such powers having been granted by Allah, but Allah Ta’la (wa al-iyadh bi Allah) being unable to strip him of those powers.

These two are clear shirk and not the issue under discussion, as you will have to really look hard to find Muslims holding such belief. I wouldn’t be too surprised if a few of the really extremist Barelwis do hold such beliefs, however, that isn’t for discussion here.

3-Believing that person having the ability to hear him and/or help him from afar on his own without the news being conveyed to him though ilham or Angels, with such powers having been granted by Allah who holds the ability to strip him of such powers when he wishes.

This is the type of istighathah under discussion and this is what is meant by “Istiqlan”, as this person supposedly receives knowledge of the unseen mustaqillan (independently), as the news was not delivered to him, rather he perceived it on his own.

Our Hanafi Fuqaha have clearly stated that one who believes in a person other than Allah Ta’ala being able to receive knowledge of the unseen in this manner, is a KAFIR.
I suppose they were probably loose in slithering out the words “kufr” and “shikr”!

As for the 4th and 5th type, that is one who calls out:
4- Not believing that the person has the ability to hear him, rather Allah Ta’ala would convey this call to him and then allow him to come to the caller’s aid through a karamah or instead Allah Ta’ala would aid the caller.
and
5- Not believing that the person has the ability to hear him, rather he just adopted such words as Tawassul in the court of Allah, in reality asking Allah for help, without even intending that this person can ever hear me in any way or help me

then these two are definitely not Shirk haqiqi.

Yes, our Ulama forbid people from calling in such a manner as it could lead to others getting the impression of shirk or it could lead to the callers own beliefs being spoilt after some time.”