Demolishing the Wahhabi Rejection of Tawaswswul

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is extracted from Imam Jamil Swiddiqi ibn Muhammad Faydhi az-Zahawi al-Kurdi’s (r.a.), al-Fajr as-Swadiq fi ar-Radd ‘ala Munkiri at-Tawaswswul wa al-Khawariq, “The True Dawn: A Refutation of Those Denying Miracles and Intercession in Islam”. 

The Wahhabis declare any Muslim a disbeliever for contradicting their unwarranted innovations in our religion, and the way they ascribe to that person idolatry.  They take, as a pretext for their declaration of disbelief, the seeking of help from the prophets and awliya’ and their use of the latter as a means to Allah (s.w.t.) and the visiting of their graves.  The Wahhabis have rejected these practices, and claimed they are haram. 

The Wahhabis have made their rejection of the mustaghitsin, those seeking aid; the mutawaswswilin, those using persons as means of access to Allah (s.w.t.); and the za’irin, those visiting graves; especially intense.  They consider them actual idolaters, and idol-worshippers.  Indeed, they deem their status worse than the idolaters of old.  The latter, they say, were idolaters only with respect to Divinity.  As for the Muslim “idolaters”, meaning those who contradict them, they have associated a partner both to Divinity and to Lordship.  They also say that the unbelievers in the time of the Messenger of Allah (s.a.w.) did not always practice idolatry, but they sometimes practised polytheism and sometimes practised monotheism, abandoning calling on prophets, and men of righteousness.  That is because when times were good, they prayed to them, and believed in them.  But when disaster and difficulties struck, they abandoned them, worshipped Allah (s.w.t.) faithfully and sincerely, and recognised that the prophets and pious could do them neither good nor ill. 

The Wahhabis applied the Qur’anic verses Revealed, concerning the idolaters, to the monotheists of the ummah of Muhammad, and grasped on to these verses as a basis for declaring Muslims disbelievers.  The verses are as follows: 

سُوۡرَةُ الجنّ

وَأَنَّ ٱلۡمَسَـٰجِدَ لِلَّهِ فَلَا تَدۡعُواْ مَعَ ٱللَّهِ أَحَدً۬ا (١٨) 

“And the places of worship are for Allah (Alone): so invoke not anyone along with Allah …” (Surah al-Jinn:18) 

سُوۡرَةُ الاٴحقاف

وَمَنۡ أَضَلُّ مِمَّن يَدۡعُواْ مِن دُونِ ٱللَّهِ مَن لَّا يَسۡتَجِيبُ لَهُ ۥۤ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ وَهُمۡ عَن دُعَآٮِٕهِمۡ غَـٰفِلُونَ (٥) وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءً۬ وَكَانُواْ بِعِبَادَتِہِمۡ كَـٰفِرِينَ (٦) 

And who is more astray than one who invokes, besides Allah, such as will not answer him to the Day of Judgement, and who (in fact) are unconscious of their call (to them)?  And when mankind are Gathered together (at the Resurrection), they will be hostile to them and reject their worship (altogether)! (Surah al-Ahqaf:5-6) 

سُوۡرَةُ یُونس

وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذً۬ا مِّنَ ٱلظَّـٰلِمِينَ (١٠٦) 

“Nor call on any, other than Allah, such will neither profit you nor hurt you: if you do behold!  You shall certainly be of those who do wrong.” (Surah Yunus:106) 

سُوۡرَةُ فَاطِر

... وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ (١٣) إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكۡفُرُونَ بِشِرۡڪِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٍ۬ (١٤) 

...  And those whom you invoke besides Him have not the least power.  If you invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer).  On the Day of Judgement, they will reject your “partnership”.  And none, (O man!) can tell you (the Truth) like the One Who is Acquainted with all things. (Surah Fathir:13-14) 

سُوۡرَةُ الشُّعَرَاء

فَلَا تَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَكُونَ مِنَ ٱلۡمُعَذَّبِينَ (٢١٣) 

So call not on any other god with Allah, or you will be among those under the Penalty. (Surah ash-Shu’ara:213) 

سُوۡرَةُ الرّعد

لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ‌ۚ وَمَا دُعَآءُ ٱلۡكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ۬ (١٤) 

For Him (Alone) is prayer in truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouth, but it reaches them not: for the prayer of those without faith is nothing but (futile) wandering (in the mind). (Surah ar-Ra’ad:14) 

سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُ ۥ وَيَخَافُونَ عَذَابَهُ ۥۤ‌ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورً۬ا (٥٧) 

Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of. (Surah al-Isra’:57) 

These and other verses have been Revealed with respect to the idolaters among the Arabs.  Muhammad ibn ‘Abd al-Wahhab, however, claimed that whoever seeks help by the Prophet (s.a.w.); implores or calls upon Allah (s.w.t.) by means of the Prophet (s.a.w.) or someone else among the prophets, awliya’, or pious; or asks for the Prophet’s (s.a.w.) intercession; or visits his grave; is considered in the class of idolaters contained within the scope of the above verses.  His specious argument concerning these verses is based on the idea that though they were Revealed concerning the idolaters, their admonition belongs to the general sense of the expression and not the specificity of the cause. 

We do not deny that the admonition belongs to the general sense of the expression and not with a specific cause.  However, we say that these verses do not refer to the people whom the Wahhabis claim they embrace since the Muslims who make tawaswswul, using means, and istighatsa’, seeking aid, in no way share the state of the unbelievers concerning whom the verses were Revealed.  Du’a, invocation, comes in a variety of senses which we will soon mention.  However, in all these verses, it has the sense of worship, and Muslims only worship Allah (s.w.t.); none of them ever adopted prophets and awliya’ as gods, making them partners with Allah (s.w.t.) so that the general sense of these verses would apply to them.  Muslims do not believe that prophets and awliya’ are entitled to worship since they have not created anything nor do they have control over harm and benefit.  On the contrary, they believe that they are Allah’s (s.w.t.) servants, Created by Him.  By visiting their graves and imploring Allah (s.w.t.) in their name, they only intend being Blessed by means of their blessing for they are alive, near to Allah (s.w.t.), and He has Selected and Chosen them.  Hence, He shows Mercy to His servants by means of their blessing, and barakah, heavenly benediction. 

The Wahhabis say: the defence of those who practice tawaswswul is the same apology the idolaters of the Arabs offered, as the Qur’an Says, describing the way the idolaters defended their worship of idols: 

سُوۡرَةُ الزُّمَر

...ۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ ... (٣) 

… “We only serve them in order that they may bring us nearer to Allah …” (Surah az-Zumar:3) 

Hence, the idolaters do not believe that the idols create anything.  Rather, they believe that the Creator is Allah (s.w.t.), by evidence of the following verse: 

سُوۡرَةُ الزّخرُف

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَهُمۡ لَيَقُولُنَّ ٱللَّهُ‌ۖ فَأَنَّىٰ يُؤۡفَكُونَ (٨٧) 

If you ask them, who Created them, they will certainly say Allah: how then are they deluded away (from the Truth)? (Surah az-Zukhruf 87) 

سُوۡرَةُ الزُّمَر

وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ لَيَقُولُنَّ ٱللَّهُ‌ۚ ... (٣٨) 

If indeed you ask them Who it is that Created the Heavens and the Earth, they would be sure to say: “Allah …” (Surah az-Zumar:38) 

Allah (s.w.t.) has only Judged against them for their disbelief because they say: 

سُوۡرَةُ الزُّمَر

...ۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ ... (٣) 

… “We only serve them in order that they may bring us nearer to Allah …” (Surah az-Zumar:3) 

The Wahhabis say that people who implore Allah (s.w.t.), by prophets and the pious, use the phrase of the idolaters: “In order to bring us nearer” in the same sense.  We refute that false comparison in the following points. 

The idolaters of the Arabs make idols gods; while the Muslims only believe in one Allah (s.w.t.).  In their view, prophets are prophets; awliya’ are awliya’ only.  They do not adopt them as gods like the idolaters. 

The idolaters believe these gods deserve worship, contrary to what Muslims believe.  Muslims do not believe that anyone by whom they implore Allah (s.w.t.) deserve the least amount of worship.  The only one entitled to worship in their view is Allah (s.w.t.) Alone. 

The idolaters actually worship these gods as Allah (s.w.t.) Relates that they say, “We only worship them ...”  Muslims do not worship prophets and pious persons by the act of imploring Allah (s.w.t.) by means of them. 

The idolaters intend by their worship of their idols to draw near Allah (s.w.t.) just as He Relates concerning them.  As for the Muslims, they do not intend by imploring Allah (s.w.t.) by means of prophets and saints to draw close to Allah (s.w.t.), which is only by worship.  For that reason, Allah (s.w.t.) Said in relating about the idolaters, “... in order that they bring us nearer ...”  However, Muslims only intend tabarruk, blessings; and shafa’at, intercession; by them.  Being blessed by a thing is obviously different from drawing near to Allah (s.w.t.) by it. 

Since the idolaters believe that Allah (s.w.t.), just as the Wahhabis believe, is a body in the sky, they mean by “to bring us near”, a literal bringing near.  What indicates this is its being stressed by their use of the word, zulfa’, nearness to power, inasmuch as emphasising something by its own same meaning indicates for the most part that what is intended by it is the literal meaning and not the metaphorical.  For when we say, “He slew him murderously,” “qatalahu qatlan,” a literal killing rushes to the understanding, not that of “a hard blow” in contradistinction to what we mean when we just say, “He slew him”; for that might mean only a hard blow.  The Muslims do not believe that Allah (s.w.t.) is a body in the sky remote enough from them to see a literal proximity to Him by imploring Allah (s.w.t.) through a prophet.  The ruling of shari’ah contained in the verse does not apply to them, whereas since the Wahhabis believe that Allah (s.w.t.) is a body who sits on his throne, they do not discover a meaning of blessing which the Muslims intend by their imploring Allah (s.w.t.) by prophets and awliya’, but only that of drawing near which belongs to bodies.  For that reason, these verses are applicable to them, not to the Ahl as-Sunnah wa al-Jama’ah. 

These are the various forms of shirk, idolatry or association of partners with Allah (s.w.t.).  First, we find the shirk of making independent, such as affirming two independent gods, like the shirk of the Zoroastrians.  Secondly, there is the shirk of dividing into parts, that is, making compound but of a number of gods like the shirk of the Christians.  Thirdly, there is the shirk of drawing-near, that is, the worship of something other than Allah (s.w.t.) in order to draw near to Allah (s.w.t.) in a closer fashion.  This is exemplified in the shirk of the Zaman Jahiliyyah prior to Islam. 

The kind of shirk that Wahhabis made applicable to the Muslim making istighatsa’ and tawaswswul, and upon which Wahhabis built their doctrine of calling Muslims disbelievers, belongs to the third category, the shirk of drawing-near which the Jahiliyyah professed as its religion. 

The state of affairs that delivered the Jahiliyyah into its form of idolatry is a type of satanic seduction whereby its worship of Allah (s.w.t.) in its idolatrous manner stemmed from extreme human weakness and powerlessness; and a belief that not to draw near to Him by worshipping those nearest to Him, nobler in His Sight, and more powerful, like the angels, would constitute bad manners.  But when they observed the disappearance of the objects of their worship either constantly or some of the time, they fashioned idols to represent them; so that when the objects of worship disappeared from them, they worshipped their images. 

If this is firmly understood, then it is clear to the reader that the state of the idolaters of the Jahiliyyah does not in any way apply to Muslims imploring Allah (s.w.t.) by the means of prophets and the pious.  The Arabs of the Jahiliyyah adopted idols as gods.  “Allah” means “One who deserves worship”.  They believed the idols deserved worship.  First of all, they believed that they could deliver harm and benefit.  Thus, they worshipped them.  This belief on their part plus their worship of them is what caused them to fall into idolatry.  So when the proof was furnished to them that these idols had no power to harm them or benefit them, they said, “We only worship in order that they bring us nearer.”  How, then, is it possible for the Wahhabis to assimilate the believers who declare that Allah (s.w.t.) is One to those idolaters of the Jahiliyyah? 

There is no doubt that Arab idolaters disbelieved simply because of their worship of statues and representations of prophets, angels, and awliya’ of which they formed images which they worshipped and to which they did sacrifice.  This was due to their belief that prophets, angels, and awliya’ are aliha, gods, along with Allah (s.w.t.) and could, on their own, do them benefit and harm.  Allah (s.w.t.), therefore, Furnished proof of the falsity of what they were saying and struck parables to refute their doctrine, which He did in many verses.  These verses state that Allah (s.w.t.) Alone is Entitled to worship, necessarily has Power over Removing harm, and Delivering benefit to him who worships Him; and that what they, in fact, worshipped were objects originating in time and antithetical to Lordship.  Persons who seek help and who call upon Allah (s.w.t.) by means of prophets are free and innocent of this order of idolatrous worship and belief. 

As for the claim that istighatsa’, seeking aid, is worship of someone other than Allah (s.w.t.), it is high-handed and arbitrary.  For the verses which the Wahhabis adduce as proof-texts, all of them were Revealed to apply to unbelievers who worship someone other than Allah (s.w.t.).  They intended by their worship of that other individual to come closer to Him.  Furthermore, they believed that there is another god along with Allah (s.w.t.), and that He has a son and a wife.  This is a point of unanimous agreement which no one disputes.  There is nothing in the verses revealed concerning the unbelievers that would count as evidence that merely seeking the help of a prophet or saint when accompanied by faith in Allah (s.w.t.) is worship of someone other than Allah (s.w.t.) Himself. 

The Wahhabis say that such seeking of help is a form of invocation.  They cite the hadits, “Inna ad-du’a huwa al-‘ibadah,” “Invocation is worship.”  This is recorded by Imam Ahmad ibn Muhammad ibn Hanbal (r.a.); Imam Abu ‘Isa Muhammad ibn ‘Isa as-Sulami at-Tirmidzi (r.a.), who graded it as hasan swahih; Imam Abu Dawud Sulayman ibn al-Ash’ats as-Sijistani (r.a.) who graded it swahih; Imam Abu Hatim Muhammad ibn Fayswal at-Tamimi ibn Hibban (r.a.); Imam Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari (r.a.) who graded it as swahih in al-Adab al-Mufrad; Imam Abu ‘Abdullah Muhammad ibn Yazid ibn Majah (r.a.); and Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi (r.a.), who recorded it in Shu’ab al-Iman; and the following scholars recorded a variation without “inna”: Imam ‘Asakir ad-Din Abu al-Husayn Muslim ibn al-Hajjaj (r.a.), Imam Abu al-Qasim Sulayman ibn Ayyub ath-Thabarani (r.a.), Imam Abu ‘Abdullah Muhammad ibn ‘Abdullah al-Hakim an-Nishaburi (r.a.), Imam Abu ‘Abd ar-Rahman Ahmad ibn Shu’ayb an-Nasa’i (r.a.), and Imam Abu Bakr ‘Abdullah ibn Muhammad ibn Abu Shaybah (r.a.). 

Based on this, the Wahhabis claim, he who asks help from a prophet or a wali is simply worshipping him by that request for help; yet only worship of Allah (s.w.t.) Alone is beneficial and worship of other than Him is shirk.  Hence, they conclude, the one who seeks aid of someone other than Him is an idolater. 

The answer for this is that the verbal pronoun, “huwa”, “it is”, in the hadits conveys restriction of the grammatical predicate “worship” to its subject “invocation”, and it thus renders definite the predicate, just as the author of al-Miftah al-Jannah fi al-Itisam bi as-Sunnah, Imam Abu al-Fadhl ‘Abd ar-Rahman ibn Abu Bakr ibn Muhammad Jalal ad-Din as-Suyuthi (r.a.) wrote, and with whom the majority of the scholars agree concerning this hadits.  Thus, for example, when we say, “Allah Huwa ar-Razzaq,” “Allah, He is the Provider,” it means there is no provider other than He.  Accordingly, when the Prophet (s.a.w.) said: “Invocation: it is worship,” he signified that worship is restricted to invocation.  What is meant by the hadits is, “Worship is nothing other than invocation.” 

سُوۡرَةُ الذّاریَات

إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ (٥٨) 

For Allah is He Who gives (all) Sustenance ― Lord of Power, Steadfast (forever). (Surah adz-Dzariyat:58) 

And the Qur’an Supports this meaning when It Says: 

سُوۡرَةُ الفُرقان

قُلۡ مَا يَعۡبَؤُاْ بِكُمۡ رَبِّى لَوۡلَا دُعَآؤُڪُمۡ‌ۖ فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ يَڪُونُ لِزَامَۢا (٧٧) 

Say (to the rejecters), “My Lord is not uneasy because of you if you call not on Him, but you have indeed rejected (Him) and soon will come the inevitable (punishment)!” (Surah al-Furqan:77) 

That is, He would not have shown Favour to us were it not for our worship, for the honour of mankind lies in its worship, and its respect in its knowledge and obedience.  Otherwise, man would not be superior to the beasts.  The haj, the zakat, the fast and the testimony of faith are all invocation and likewise reading of the Qur’an, dzikr, and obedience.  Hence, worship is confined to invocation. Once this is firmly established, it becomes clear that there is no proof in the hadits for what Wahhabis claim, because if asking for help is a kind of invocation, as the Wahhabis claim, it does not necessarily follow that asking for help is worship, since invocation is not always worship as is plain to see. 

If, on the contrary, we restrict the subject “invocation” to the predicate “worship”, in the hadits, according to the interpretation of Imam Abu al-Qasim Mahmud ibn ‘Umar az-Zamakhshari’s (r.a.) tafsir, al-Kashshaf ‘an Haqa’iq at-Tanzil wa ‘Uyun al-Aqawil fi Wujuh at-Ta’wil, whereby the definition of the predicate in a nominal clause might be either restricted to the subject or restricted to the predicate, then the logical deduction of the Wahhabis whereby all du’a is worship is still not supported by it.  Otherwise, the definite article “al” in “ad-du’a”, invocation or literally, a call on someone, makes invocation generic and betokens universal inclusion into the genus.  Yet this is not the case, since not every invocation is an act of ‘ibadah.  On the contrary, the matter stands as we find it in the verse of Qur’an: 

سُوۡرَةُ یُونس

وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ‌ۖ ... (١٠٦) 

“Nor call on any, other than Allah, such will neither profit you nor hurt you ...” (Surah Yunus:106) 

And similarly, in the verse: 

سُوۡرَةُ البَقَرَة

...ۦ وَٱدۡعُواْ شُهَدَآءَكُم ... (٢٣) 

… and call your witnesses or helpers ... (Surah al-Baqarah:23) 

Calling on Allah (s.w.t.), in the sense of requesting, is found where the Qur’an Says: 

سُوۡرَةُ المؤمن / غَافر

... ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ ... (٦٠) 

… “Call on Me; I will Answer your (prayer) …” (Surah Ghafir:60) 

And in the sense of a declarative statement: 

سُوۡرَةُ یُونس

دَعۡوَٮٰهُمۡ فِيہَا سُبۡحَـٰنَكَ ٱللَّهُمَّ ... (١٠) 

(This will be) their cry therein: “Glory to You, O Allah!” … (Surah Yunus:10) 

As for “calling on someone” in the sense of nida’, summoning them, we find: 

سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

يَوۡمَ يَدۡعُوكُمۡ ... (٥٢) 

“It will be on a Day when He will Call you …” (Surah al-Isra’:52) 

And in the sense of naming someone, we find: 

سُوۡرَةُ النُّور

لَّا تَجۡعَلُواْ دُعَآءَ ٱلرَّسُولِ بَيۡنَڪُمۡ كَدُعَآءِ بَعۡضِكُم بَعۡضً۬ا‌ۚ ... (٦٣) 

Deem not the summons of the Messenger among yourselves like the summons of one of you to another ... (Surah an-Nur:63) 

Imam as-Suyuthi (q.s.), in al-Itqan fi ‘Ulum al-Qur’an, made it clear that if the definite article belongs to the genus and signifies universal inclusion therein, then the man who says, “Zayd!  Give me a dirham,” perpetrates an act of disbelief.  Yet the Wahhabis, of course, will not claim this.  Hence, it is plain that the definite article signifies specification.  So what is meant by invocation in the hadits is invocation to Allah (s.w.t.) and not calling on someone in the general sense.  The meaning would be, “Calling to Allah is one of the greatest acts of worship.”  It is in the manner of the Prophet’s (s.a.w.) saying, “al-Hajju ‘Arafatun,” “The pilgrimage is ‘Arafah.”  This is found in Imam at-Tirmidzi’s (r.a.) Tafsir; Imam Abu Dawud’s (r.a.) Manasik; Imam ibn Majah’s (r.a.) Manasik; and Imam Abu Muhammad ‘Abdullah ibn ‘Abd ar-Rahman ad-Darimi’s (r.a.) Manasik.  This is taken to mean that this represents the haj’s greatest essential element.  For the one making the request comes toward Allah (s.w.t.) and turns aside from what is other than He.  Furthermore, the request is Commanded by Allah (s.w.t.), and the action fulfilling that Command is worship.  The Prophet (s.a.w.) named it “worship” to show the subjugation of the subject making the request, the indigence of his condition, and the humility and lowliness of his worship. 

Among the proofs that what is meant by “invocation” in the hadits is the “calling on Allah,” and not the general sense of “calling” is the fact which many grammarians confirm, and Imam ‘Abu al-Walid Muhammad ibn Ahmad ibn Rushd (r.a.) clearly made plain, as did Imam Ahmad ibn Idris al-Qarafi al-Maliki (r.a.), in his Sharh at-Tanqih fi Fuwul fi al-Uswul; that asking, as-su’al, is one of the categories of wanting, ath-thalab, put forth by one lower to one higher in station.  If it is addressed to Allah (s.w.t.), it is named “su’al”, “request”, and “du’a”, “invocation”.  The latter is not applied to someone other than Allah (s.w.t.).  And if it la yajuz, impermissible, to name the request of other than Allah (s.w.t.) by the unqualified term of du’a, then such a request a fortiori is not called a du’a in the sense of worship. 

Now, we clarify what one means by seeking help with the prophets and pious persons and imploring Allah (s.w.t.) by means of them.  First, they are means and causes to obtain what is intended.  Second, Allah (s.w.t.) is the True Agent of the favour or miracle which comes at their hand, not they themselves, just as true doctrine asserts in the case of other actions: for the knife does not cut by itself, but the cutter is Allah (s.w.t.), although the agent is the knife in the domain of the customary connection of events.  Be that as it may, it is Allah (s.w.t.) Who Creates the cutting. 

Imam Taqi’ ad-Din Abu al-Hasan ‘Ali ibn ‘Abd al-Kafi’ as-Subki (r.a.); Imam Shihab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad al-Qasthalani (r.a.), in al-Mawahib al-Laduniyyah; Imam Nur ad-Din ‘Ali ibn Ahmad as-Samhudi (r.a.), in Tarikh al-Madina; and Imam Shibab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad ibn Hajr al-Haytsami (r.a.), in al-Jawhar al-Munazhzham fi Ziyarat al-Qabr ash-Sharif an-Nabawi al-Mukarram, said that seeking help with the Prophet (s.a.w.) and other prophets and pious persons, is only a means of imploring Allah (s.w.t.) bi jahihim, for the sake of their dignity and honour.  The one doing the asking seeks from the One asked that He assign him ghawts, aid, on behalf of the one higher than him.  For the one being asked, in reality, is Allah (s.w.t.).  The Prophet (s.a.w.) is but the wasilah, intermediary means, between the one asking for help and the One asked, in reality.  Hence, the help is strictly from Him, in its khalqan, creation; and ijadan, being, while the help from the Prophet (s.a.w.) is strictly in respect to tasabbuban, secondary causation, and kasban, acquisition from Allah (s.w.t.). 

The most prominent among the scholars of Islam have acknowledged the permissibility of istighatha’ and tawaswswul with the Prophet (s.a.w.).  Its permissibility is not contravened by the report of Sayyidina Abu Bakr ‘Abdullah ibn ‘Utsman asw-Swiddiq (r.a.), whereby when he said, “Rise!  We will seek help with the Messenger of Allah from this hypocrite,” the Prophet (s.a.w.) said, “Innahu la yustaghatsu bi innama yustaghatsu billah”, “Help is not sought with me; it is sought only with Allah.” 

Imam ‘Ala ad-Din Muhammad ibn Ahmad al-Mardawi (r.a.) said, in his al-Insaf fi Ma’rifat ar-Rajih min al-Khilaf ‘ala Madzhab al-Imam al-Mubajjal Ahmad ibn Hanbal, in reference to the Hanbali madzhab, “The correct position of the madzhab is that it is permissible in one’s supplication to use as means a pious person, and it is said that it is desirable.  Imam Ahmad said to al-Marwadi, ‘Yatawaswswalu bi an-nabi fi du’a’ih’”, meaning, “Let him use the Prophet as a means in his supplication.”  This was referring to his response to Imam Abu al-Hasan ‘Ali ibn Muhammad al-Mawardi (r.a.). 

In Fatawa as-Subki, at the beginning of the article, Tanazzul as-Sakinak `ala Qanadil al-Madina, “The Descent of Tranquility and Peace on the Nightlights of Madina” Imam Taqi ad-Din as-Subki (r.a.) said, “Verily Allah (s.w.t.) Knows that every goodness in my life which He has Bestowed upon me is on account of the Prophet (s.a.w.), that my recourse is to him, and that my reliance is upon him in seeking a means to Allah (s.w.t.) in every matter of mine.  Verily, he is my means to Allah (s.w.t.) in this world and the next.” 

Imam Muhammad ibn ‘Ali ash-Shawkani (r.a.), in his commentary on Imam Shams ad-Din Abu al-Khayr Muhammad ibn Muhammad al-Jazari’s (q.s.) ‘Iddat al-Hiswn al-Hasin, entitled, Tuhfat adz-Dzakirin bi ‘Iddat al-Hiswn al-Hasin, said, “He said, ‘Let him make tawaswswul to Allah (s.w.t.) with His prophets and the swalihin or saints.’  I say, and exemplifying tawaswswul with the prophets is the hadits extracted by at-Tirmidzi.” and he then quoted the hadits of the blind man.  Imam ash-Shawkani (r.a.) continued, “As for tawaswswul with the saints, among its examples is the hadits, established as sound, of the companions’ tawaswswul, asking Allah (s.w.t.) for rain by means of al-‘Abbas, the Prophet’s (s.a.w.) uncle, and ‘Umar said, ‘O Allah, we use as means to You, the uncle of our Prophet (s.a.w.).’” 

 

Were we to suppose that the hadits is sound, it would be of the like of the Qur’anic verse: 

سُوۡرَةُ الاٴنفَال

فَلَمۡ تَقۡتُلُوهُمۡ وَلَـٰكِنَّ ٱللَّهَ قَتَلَهُمۡ‌ۚ وَمَا رَمَيۡتَ إِذۡ رَمَيۡتَ وَلَـٰكِنَّ ٱللَّهَ رَمَىٰ‌ۚ … (١٧) 

It is not you who slew them; it was Allah: when you threw (a handful of dust) it was not your act, but Allah’s ... (Surah al-Anfal:17) 

Thus, the meaning of the hadits, “Help is not sought with me …” is like when the Prophet (s.a.w.) said, “I did not bear you, but Allah (s.w.t.) bore you.”  Or, for example: 

سُوۡرَةُ الفَتْح

إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ … (١٠) 

Verily, those who plight their fealty to you, do no less than plight their fealty to Allah ... (Surah al-Fath:10) 

All this is relation to the hadits found in ash-Shaykhayn, “Even if I am the one ostensibly being asked for help, I am not the one being asked for help, in reality Allah (s.w.t.) Himself is being asked.”  In sum, the term “istighatsa’”, “asking for help”, applies to whomever the help comes from, including in respect to causation and acquisition; this is what the Arabic means, and the shari’ah permits.  The hadits “Help is not sought with me …” must be interpreted in the light of this.  This meaning is supported by the hadits in Swahih al-Bukhari touching on intercession on the Day of Resurrection.  Such was the help people sought from Adam (a.s.), then Ibrahim (a.s.), then Musa (a.s.), then ‘Isa (a.s.), then Muhammad (s.a.w.). 

Now we have come to the point of setting forth the permissibility of tawaswswul, and adducing evidence for it.  We find, in the Qur’an: 

سُوۡرَةُ المَائدة

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ … (٣٥) 

O you who believe!  Do your duty to Allah, seek the means of approach unto Him ... (Surah al-Ma’idah:35) 

Sayyidina ‘Abdullah ibn ‘Abbas (r.a.) said that al-wasilah signifies whatever means one employs to draw close to Allah (s.a.w.).  The Wahhabis claim that “means” refers exclusively to actions, and this is pure arbitrariness.  The zhahir, manifest and apparent sense, of the text, refers to persons, not actions.  For Allah (s.w.t.) Says, “Ittaqullah”, “Be aware of Allah”, which conveys the sense of  wariness in doing whatever Allah (s.w.t.) has Ordered, and relinquishing whatever He has Forbidden.  If we interpret, “seek the means”, in terms of actions, then the Order of “seeking the means” would consist of ta’kid, an emphasis, of the Command, “Be aware of Allah.”  This is different if “seeking the means” is interpreted to refer to persons.  For then, the Command of taqwa is to actually ta’sis, to lay a basis for one’s action, and this is better than emphasis. 

To be wary of Allah (s.w.t.) is itself a means to Him, therefore the Order that follows it, “Seek a means to Him”, if it refers to actions, is a reiteration of the action already named, “Be aware of Allah” for emphasis.  This, Imam az-Zahawi (r.a.) called ta’kid.  If it refers to persons, however, it is a definition of a distinct action rather than a reiteration of the action already named.  This Imam az-Zahawi (r.a.) calls ta’sis.  In the latter case, the strength of the two orders is greater. 

Again, Allah (s.w.t.) Says: 

سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّہُمۡ أَقۡرَبُ … (٥٧) 

Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest ... (Surah al-Isra’:57) 

Sayyidina ibn ‘Abbas (r.a.) said they are Jesus (a.s.) and his mother, Azrael (a.s.), and the angels.  And the commentary on this verse is that the unbelievers worship prophets and angels because they regard them as their lords.  Thus, Allah (s.w.t.) Says to them, “Those whom you worship are imploring Allah (s.w.t.) by who is nearer.  How, then, do you make them lords when they are servants in need of their Lord and imploring Him by One who is higher in rank than they are?” 

Allah (s.w.t.) also Says: 

سُوۡرَةُ النِّسَاء

… وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابً۬ا رَّحِيمً۬ا (٦٤) 

... If they had only, when they were unjust to themselves, come unto you and asked Allah’s Forgiveness and the Messenger had asked Forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful. (Surah an-Nisa’:64) 

Allah (s.w.t.) has Linked their seeking of Forgiveness from Him with seeking forgiveness from the Prophet (s.a.w.).  So, in this verse from the Qur’an, we have clear evidence of imploring Allah (s.w.t.) by means of the Prophet (s.a.w.), and acceptance of the one that implores Him in this fashion.  We understand this also from the statement, “… they would have found Allah indeed Oft-Returning, Most Merciful.” 

Asking forgiveness for his community, is not tied to his being alive, and the ahadits cited indicate this.  One cannot say that the verses cited among a definite group of people have no general applicability; for even if they are cited among a definite group while the Prophet (s.a.w.) was alive, they maintain a general relevance by the generality of the cause occasioning their utterance.  The verses take in whomever satisfies such a description, whether he be alive or dead. 

Shaykh al-‘Utbi Muhammad ibn ‘Ubaydullah (r.a.) said, “As I was sitting by the grave of the Prophet (s.a.w.), a Bedouin Arab came and said, ‘Peace be upon you, O Messenger of Allah!  I have heard Allah Saying, ‘If they had only, when they were unjust to themselves, come unto you and asked Allah’s Forgiveness and the Messenger had asked Forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful.’, so I have come to you, asking forgiveness for my sin, seeking your intercession with my Lord.’’  Then he began to recite poetry: 

‘O best of those whose bones are buried in the deep earth,

And from whose fragrance the depth and height have become sweet,

May I be the ransom for a grave which you inhabit,

And in which are found purity and bounty and munificence!’ 

Then he left, and I dozed and saw the Prophet (s.a.w.) in my sleep.  He said to me, ‘O ‘Utbi, run after the Bedouin and give him glad tidings that Allah (s.w.t.) has Forgiven him.’” 

This story is related in Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi’s (r.a.) al-Adzkar; Imam ibn Hajr al-Haytsami’s (r.a.) Jawhar al-Munazhzham fi Ziyarat al-Qabr ash-Sharif an-Nabawi al-Mukarram; Imam Abu ‘Abdullah Muhammad ibn Ahmad al-Qurthubi’s (r.a.) Jami’ li Ahkam al-Qur’an; Imam as-Samhudi’s (r.a.) Khulaswat al-Wafa’ bi Akhbar Dar al-Muswthafa; Imam Ahmad ibn Zayni ad-Dahlan’s (r.a.) Khulaswat al-Kalam fi Bayan Umara’ al-Balad al-Haram; Hafizh ‘Imad ad-Din Abu al-Fida’ Isma’il ibn ‘Umar ibn Katsir’s (r.a.) Tafsir and al-Bidayah wa an-Nihayah; Imam Muwaffaq ad-Din Abu Muhammad ‘Abdullah ibn Ahmad ibn Qudamah al-Maqdisi’s (r.a.) al-Mughni and ash-Sharh al-Kabir; Imam Manswur ibn Yunus al-Bahuti al-Hanbali’s (r.a.) Kashshaf al-Qina’ an Matn al-Iqna; Imam Taqi’ ad-Din as-Subki’s (r.a.) Shifa’ as-Siqam fi Ziyarat Khayr al-Anam; and Imam Abu al-Faraj ‘Abd ar-Rahman ibn ‘Ali ibn al-Jawzy’s (r.a.) Mutsir al-Gharam as-Sakin ila Ashraf al-Amakin. 

Another evidence is the Qur’anic verse: 

سُوۡرَةُ القَصَص

… فَٱسۡتَغَـٰثَهُ ٱلَّذِى مِن شِيعَتِهِۦ عَلَى ٱلَّذِى مِنۡ عَدُوِّهِۦ … (١٥) 

... Now the man of his own people appealed to him against his foe … (Surah al-Qaswasw 15) 

If someone objects and says that the help being sought in these texts is from someone alive, and who has power over his actions, the reply is that attributing the power to him if it is held to issue from him in a fashion independent of Divine Assistance is the same as kufr, that is disbelief.  And if it is only Allah’s (s.w.t.) Power to be a cause and means, then there is no difference between living and dead.  Thus, the recipient, alive or dead, possesses the miracle as a token of respect and honour.  If the seeking of aid is not related to Allah (s.w.t.) literally, and to someone else figuratively, the seeking of help is forbidden in either case.  From this, we know the secret of the Prophet’s (s.a.w.) formal rejection of seeking help from himself when Sayyidina Abu Bakr asw-Swiddiq (r.a.) said, “Rise!  We will ask the Messenger of Allah for help from this hypocrite”, and the Messenger of Allah (s.a.w.) said to him, “Help is not sought from me.  Help is sought from Allah (s.w.t.),” despite the fact that the Prophet (s.a.w.) was then alive, and had power over his actions.  He only intended to deny the seeking of help from him, literally  and in reality.  It was for he wanted to teach his community that help only can be sought, in reality, from Allah (s.w.t.). 

We find another evidence for tawaswswul in the Qur’anic verse: 

سُوۡرَةُ مَریَم

لَّا يَمۡلِكُونَ ٱلشَّفَـٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَـٰنِ عَهۡدً۬ا (٨٧) 

None shall have the power of intercession, but such a one as has Received Permission (or Promise) from (Allah) Most Gracious. (Surah Maryam:87) 

Some of the commentators on Qur’an say that “al-‘ahd”, “the covenant”, is the phrase: “There is no god but Allah and Muhammad is the Messenger of Allah.”  The meaning of the verse would be: “Intercessors will not intercede except for those who say: There is no god but Allah,” that is, the believers, like what we find where the Qur’an Says: 

سُوۡرَةُ الاٴنبیَاء

… وَلَا يَشۡفَعُونَ إِلَّا لِمَنِ ٱرۡتَضَىٰ … (٢٨) 

… and they offer no intercession except for those who are acceptable ... (Surah al-Anbiya’:28) 

However, the resulting meaning: they do not possess intercession for anyone except those who made a covenant is far-fetched and somewhat constrained.  The best commentary of Allah’s (s.w.t.) statement, “They do not possess”, is “They do not obtain.”  Then, the expression of the exception “save those who ...” is admissible without implying something in addition, and the meaning is asserted: “He does not possess intercession except the one who says: ‘There is no god but Allah.’”  That is, only the believers intercede.  This is like the verse: 

سُوۡرَةُ الزّخرُف

وَلَا يَمۡلِكُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِهِ ٱلشَّفَـٰعَةَ إِلَّا مَن شَہِدَ بِٱلۡحَقِّ وَهُمۡ يَعۡلَمُونَ (٨٦) 

And those whom they invoke besides Allah have no power of intercession; ― only he who bears witness to the Truth, and they know (him). (Surah az-Zukhruf:86) 

Since what is meant by imploring Allah (s.w.t.) with the prophets, the saints, and the pious and by asking them for help is a request for their intercession, and since Allah (s.w.t.) has Related that they possess intercession, then who can prevent anyone from seeking by Permission of Allah (s.w.t.) what they possess by Permission of Allah (s.w.t.)?  Thus, it is permissible to ask from them that they give us what Allah (s.w.t.) has Given to them.  The only thing forbidden is asking intercession from idols, which do not possess anything at all. 

Another evidence is narrated by Imam ibn Majah (r.a.), with a sound chain of transmission, on the authority of Sayyidina Abu Sa’id ibn Malik al-Khazraji al-Khudri (r.a.).  He related that the Messenger of Allah (s.a.w.) said, “The one who leaves his house for prayer and then say, ‘O Allah, I ask You by the right of those who ask you and I beseech You by the right of those who walk this path unto you, as my going forth bespeak not of levity, pride nor vainglory, nor is done for the sake of repute.  I have gone forth solely in the warding off Your Anger, and for the seeking of Your Pleasure.  I ask You, therefore, to Grant me Refuge from Hellfire, and to Forgive me my sins.  For no one forgive sins but Yourself.’  Allah (s.w.t.) will Look Kindly upon him, and seventy thousand angels will seek his Forgiveness.” 

This was related in Musnad Ahmad; in Sunan ibn Majah; by Imam ʻAbd al-ʻAazhim ibn ʻAbd al-Qawi al-Mundziri’s (r.a.) at-Targhib wa at-Tarhib, in Imam Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah’s (r.a.) Swahih, and by Imam Abu Nu’aym Ahmad ibn ‘Abdullah al-Aswbahani (r.a.).  Imam Abu Hamid Muhammad ibn Muhammad al-Ghazali (r.a.) mentioned it, in his Ihya’ ‘Ulum ad-Din; and Imam Zayn ad-Din ‘Abd ar-Rahim al-‘Iraqi (r.a.) said it is hasan.  Imam an-Nawawi (r.a.) mentioned two chains in the Adzkar, and said they are weak.  However, Imam ibn Hajr al-‘Asqalani (r.a.) said it is hasan in al-Amali al-Maswriyyah, and at-Takhrij an-Nawawi, explaining that the latter neglected Sayyidina Abu Sa’id ibn Malik al-Khazraji al-Khudri’s (r.a.) narration, and omitted to mention Imam ibn Majah’s (r.a.) chain. 

In this manner, did the Prophet (s.a.w.) make tawaswswul, when he said, “I ask You by the right of those who ask you,” that is, by every believing servant.  Moreover, he commanded his swahabah to use this prayer when they made du’a, and to make tawaswswul just as he made tawaswswul.  The Salaf among the tabi’un, and taba’ tabi’un, continued to use this prayer upon their going out to prayer, and no one disavowed them for it. 

Among further evidences for the permissibility of tawaswswul, is the occasion when the Prophet (s.a.w.) said, on the authority of Sayyidina Anas ibn Malik (r.a.), “O Allah, Grant Forgiveness to my mother, Fathimah bint Asad, and Make vast for her, the place of her going in, by right of Thy Prophet (s.a.w.), and that of those prophets who came before me,” and so on until the end of the hadits.  The “the place of her going in”, refers to her grave.  Imam ath-Thabarani (r.a.) related it, in al-Kabir.  Imam ibn Hibban (r.a.), and Imam al-Hakim (r.a.) declared it sound.  The “Fathimah” referred to here is the mother of Sayyidina ‘Ali ibn Abu Thalib (k.w.), who raised the Prophet (s.a.w.).  Imam ibn Abu Shaybah (r.a.), on the authority of Sayyidina Jabir ibn ‘Abdullah al-Answari (r.a.), related a similar narrative.  Similar also, is what Imam Abu ‘Umar Yusuf ibn ‘Abdullah ibn ‘Abd al-Barr (r.a.), on the authority of Sayyidina ibn ‘Abbas (r.a.); and Imam Abu Nu’aym (r.a.), in his Hilyat al-Awliya’ wa Thabaqat al-Aswfiya’, on the authority of Sayyidina Anas ibn Malik (r.a.) relate, as Imam as-Suyuthi (q.s.) mentioned, in his Jami’ al-Kabir. 

Imam Nur ad-Din Abu al-Hasan ‘Ali ibn Abu Bakr Haytsami (r.a.), in his Majma’ az-Zawa’id wa Manba’ al-Fawa’id, mentioned, “ath-Thabarani’s chain contains Rawh ibn Swalah who has some weakness, but ibn Hibban and al-Hakim declared him trustworthy.  The rest of its sub-narrators are the men of sound ahadits.” 

Also found, as evidence, Imam at-Tirmidzi (r.a.), Imam an-Nasa’i (r.a.), Imam al-Bayhaqi (r.a.), and Imam ath-Thabarani (r.a.), relate with a sound chain that a blind man came to the Prophet (s.a.w.) and said, “Pray to Allah (s.w.t.), that He Relieve me.” 

The Prophet (s.a.w.) said, “If you wish I will pray, and if you wish you may be patient, and that is better.”  Then he prayed for him and commanded him to make ablution and do his ablution well, and utter this prayer, “O Allah, I ask You and I address You by Your Prophet Muhammad, the Prophet of Mercy. O Muhammad, I address by you my Lord in my need. O Allah, accept his intercession on my behalf.”  Then he returned, and gained his sight.  Imam al-Bukhari (r.a.) produced this hadits in his Tarikh; Imam ibn Majah (r.a.); and Imam al-Hakim (r.a.), in al-Mustadrak with a sound chain of transmission.  Imam as-Suyuthi (q.s.), in al-Jami’ al-Kabir, and al-Jami’ asw-Swaghir, mentioned it also.  It is, therefore, established that the Prophet (s.a.w.) commanded the blind man to invoke him, and implore Allah (s.w.t.) by means of him to accomplish his need. 

The Wahhabis may claim that this is only in the life of the Prophet (s.a.w.), and that it does not provide evidence for the permissibility of imploring Allah (s.a.w.) by means of him after death.  We answer that this prayer has been used by the swahabah, and the Salaf also after the repose of the Prophet (s.a.w.) to accomplish their needs.  The evidence for this is what Imam ath-Thabarani (r.a.), and Imam al-Bayhaqi (r.a.) have related, namely, that a man visited Sayyidina Abu ‘Amr ‘Utsman ibn ‘Affan (r.a.), during the time when he was Caliph, concerning a certain need he had, but he did not look immediately into it.  The man complained  to Sayyidina ‘Utsman ibn Hunayf al-Answari (r.a.), who said to him, “Go and make ablution, then go to the mosque, and pray in the following manner: ‘O Allah, I ask You and Address you by your Prophet Muhammad, the Prophet of Mercy.  O Muhammad, I address my Lord by you to accomplish my need.’  Then  mention your need.” 

So the man went away and did precisely as he was told, and came back to the door of Sayyidina ‘Utsman (r.a.).  Then the doorkeeper came to him, took his hand, brought him into the presence of Sayyidina ‘Utsman (r.a.), and made him to sit down with him.  Sayyidina ‘Utsman (r.a.) said, “Tell me what you need”, and he mentioned his need, and it was fulfilled.  Then the Caliph said to him, “Whatever need you have, mention it to me.” 

When the man went out of his presence, he met Sayyidina ibn Hunayf (r.a.), and said to him, “May Allah (s.w.t.) reward you with good for he would have not looked into my need until you spoke to him for me.” 

But Sayyidina ibn Hunayf (r.a.) said,  “By Allah, I did not speak to him, but I witnessed Allah’s Messenger (s.a.w.) when the blind man came to him, and complained about losing his sight.” 

The above is a swahih hadits, related by Imam al-Bayhaqi (r.a.); Imam Abu Nu’aym (r.a.), in Ma’rifat asw-Swahabah wa Fadha’ilihim; Imam al-Mundziri (r.a.), in at-Targhib wa at-Tarhib; Imam al-Haytsami (r.a.); and Imam ath-Thabarani (r.a.), in Jami’ al-Kabir, and the Jami’ asw-Swaghir; on the authority of Sayyidina ‘Utsman ibn Hunayf’s (r.a.) nephew, Shaykh Abu Imamah ibn Sahl ibn Hunayf (r.a.). 

Such an act constitutes tawaswswul, and he called upon him after the death of the Prophet (s.a.w.) on the grounds that the Prophet (s.a.w.) is living in his grave, and his rank is above the rank of the martyrs whom Allah (s.w.t.) has Expressly Said that they are living, being Provided for, with their Lord. 

Another evidence for tawaswswul is what Imam al-Bayhaqi (r.a.), and Imam ibn Abu Shaybah (r.a.) relate, with a sound chain of transmission, that a drought afflicted the people during the caliphate of Sayyidina Abu Hafsw ‘Umar ibn al-Khaththab al-Faruq (r.a.), and Sayyidina Bilal ibn al-Harits al-Muzani (r.a.) came to the grave of the Prophet (s.a.w.) and said, “O Messenger of Allah, ask for rain for your community, for they are being destroyed.”  Then, the Messenger of Allah (s.a.w.) came to him in a dream, and said to him that they would have water.  This evidence of ours is not in the vision of the Prophet (s.a.w.).  Even if his vision is true, the legal rulings of the shari’ah are not established by dreams, where there is room to cast doubt on the words or perspicuity of the dreamer.  The evidence we are citing lies in the action of one of the swahabi, while that swahabi was awake.  That is Sayyidina Bilal ibn al-Harits (r.a.), who came to the grave of the Prophet (s.a.w.), and called on him, and made a request of him to provide his community with rain. 

Hafizh ibn Katsir (r.a.) cited it from Imam al-Bayhaqi (r.a.), in al-Bidayah wa an-Nihayah, and said, “isnaduhu swahih”; Imam ibn Abu Shaybah (r.a.) cited it in his Muswannaf, with a swahih chain, as confirmed by Imam ibn Hajr (r.a.), who said, “Rawa ibn Abu Shaybah bi isnadin swahih,” and cited the hadits in Fath al-Bari fi Sharḥ Swaḥiḥ al-Bukhari.  Imam ibn Hajr (r.a.) said that the man who visited, and saw the Prophet (s.a.w.), in his dream, is identified as the companion, Sayyidina Bilal ibn al-Harits (r.a.).  He counted this hadits as one of the reason for Imam al-Bukhari (r.a.) naming of the chapter, “The people's request to their leader for rain if they suffer drought.” 

In his edited version of Imam ibn Hajr’s (r.a.) Fath al-Bari, the Wahhabi scholar, ‘Abd al-‘Aziz ibn ‘Abdullah ibn Baz rejected the hadits as a valid source for seeking rain through the Prophet (s.a.w.), although it is established that the hadits is sound, and condemned the act of the swahabi who came to the grave, calling it “munkar”, and “wasilat ila ash-shirk.” 

Again, we find evidence in the Swahih of Imam al-Bukhari (r.a.), from a narration of Sayyidina Anas (r.a.), from Sayyidina ‘Umar (r.a.), in the time when he was Caliph, asking for rain by means of Sayyidina al-‘Abbas ibn ‘Abd al-Muththalib (r.a.), the uncle of the Prophet (s.a.w.), when there was a drought in the Year of Ramadha, the Year of Destruction in 17 AH, then they received rain.  And in al-Mawahib al-Ladunniyya bi al-Minah al-Muhammadiyyah of the savant, Imam al-Qasthalani (r.a.), we find that when Sayyidina ‘Umar (r.a.) asked Sayyidina ‘Abbas (r.a.) for rain, he said, “O people, the Messenger of Allah used to see in al-‘Abbas what as son sees in a father,” whereupon they followed the Prophet’s (s.a.w.) model in his behaviour with Sayyidina al-‘Abbas (r.a.), and took the latter as a means to Allah (s.w.t.). 

There is no difference in the tawaswswul or imploring by naming prophets and other pious persons, and them being alive or dead, because in neither state do they differ in anything whatsoever.  In either state, producing an effect on states of affairs is not up to them.  Creation, bringing into existence, producing an effect on states of affairs: all of this Belongs to Allah (s.w.t.) Alone, Who has no partner in this or anything else.  As for the one who believes that producing effects belongs only to the living, it is up to them to differentiate between imploring Allah (s.w.t.) for the sake of the living or imploring Allah (s.w.t.) for the sake of the dead.  For our part, we say that Allah (s.w.t.) is the Creator of all things regardless, and: 

سُوۡرَةُ الصَّافات

وَٱللَّهُ خَلَقَكُمۡ وَمَا تَعۡمَلُونَ (٩٦) 

“But Allah has Created you and your handiwork!” (Surah asw-Swaffat:96) 

The Wahhabis who make a great show of their defence of monotheism, and permit using only living persons as a means have made themselves fall into the sin of shirk, associating a partner with Allah (s.w.t.), insofar as they believe, in their ignorance, that living beings have an effect upon things, when in reality no one produces an effect except Allah (s.w.t.). 

Tawaswswul, using as means; or tashaffu’, using as intermediaries; or istighatsa’, asking for help; of even a single person, all this is the same: the aim of it being only to get tabarruk, Blessings, by mentioning the names of beloved servants of Allah (s.w.t.) for whose sake Allah (s.w.t.) may Grant Mercy to Creation, be they living or dead.  The Actual Author of Existence is Allah (s.w.t.) Alone; they are only asbab ‘adiyyah, customary causes; they produce no effect on their own.