Confused about the law of tawassul? See a complete guide from the books of scholars of Ahlus Sunnah wal Jama’ah. Equipped with the Arabic text of authentic hadiths, the logic of aqidah, and refutations of accusations of shirk. A thorough and heart-soothing discussion.
Amidst the clamor of differing opinions today, the topic of tawassul often becomes a heated point of debate. Some of our brothers and sisters are concerned that this practice leads to polytheism, while the majority of Muslims (Ahlussunnah wal Jamaah) believe it to be a form of love for Allah and His Messenger.
This article is not intended to stir up controversy, but rather to clarify this matter scientifically based on two authoritative reference books: “Ad-Dzakhair Al-Muhammadiyah” by Prof. Dr. Sayyid Muhammad bin Alawi Al-Maliki and “Al-Ifham wal Ifham” by Sheikh Sayyid Zaky Ibrahim.
Let us examine this with a clear heart, solely hoping for the pleasure of Allah Subhanahu wa Ta’ala and the intercession of the Prophet Muhammad, peace and blessings be upon him.
1. The Essence of Tawassul: A Command of the Qur’an, Not an Innovation (Bid’ah)
Linguistically, tawassul means taking a means or intermediary (wasilah) to draw closer to a goal. In the context of worship, tawassul is praying to Allah by including something that Allah loves (righteous deeds, the Beautiful Names of Allah, or the The person/status of the Prophets and Saints) so that the prayer is answered more quickly.
Its main basis is the command of Allah Ta’ala in the Qur’an:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ
“O you who have faith! Fear Allah and seek a means of approach to Him…” (QS. Al-Maidah: 35).
This verse is general (‘am). The wasilah can be in the form of religious deeds (such as prayer and fasting), and according to the majority of scholars, wasilah also includes seeking intercession through the virtues of the Prophets and the righteous people.
The Fundamental Difference Between Tawassul and Shirk
The biggest mistake of those who reject tawassul is equating it with the actions of the polytheists who worship idols. Whereas the difference is very clear:
- Shirk (Worship): The polytheists believed their idols (Lat, Uzza, etc.) were Deities (lesser deities) possessing autonomous power alongside Allah. They worshipped these objects.
- Tawassul (Supplication): Those who practice Tawassul believe in Laa Ilaaha Illallah (There is no god but Allah). They firmly believe that the Prophet and the pious individuals (Wali) do not possess the power to bring benefit or harm independently. The Prophet and the Wali are merely a “door” or intermediary beloved by Allah, not a god to be worshipped.
2. The Logic of Aqidah: Why Seeking Intercession (Tawassul) is Not Worshiping Graves?
Sheikh Sayyid Zaky Ibrahim in his book Al-Ifham wal Ifham presents a very intelligent rational argument (Dalil Aqli) to refute the accusation of physical worship.
The Analogy of the Elephant and Gold
If tawassul is based on the worship of the physical form or material substance of a body, then humans would be more deserving of worshipping an Elephant or a Nugget of Gold.
Why? Because physically, an elephant is far larger and stronger than the human body. Materially, gold is far more valuable than human flesh and bones. However, the fact is, Muslims do not seek intercession (tawassul) through elephants or gold.
We seek intercession through the Prophet and the pious friends of God not because of their bodies/physical selves, but because of the “Ma’na al-Khalid” (Eternal Value) that resides in their souls, namely: Faith, Piety, Jihad, Knowledge, and Sincerity. These values are eternal and are not destroyed by the earth.
Often, tawassul is accused of being physical worship of graves. This accusation is actually easily refuted with simple logic. See the proof of the Elephant and Gold logic that thoroughly refutes the accusation of worshipping graves.
The Concept of “Rabbani” and Vessels (Wi’a)
The Friends of Allah are like “Vessels” (Wi’a). We respect the vessel because of its noble contents (the Light of Allah). In a Qudsi Hadith narrated by Imam Bukhari, Allah says about His Friends:
…فَإِذَا أَحْبَبْتُهُ: كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ, وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ, وَيَدَهُ الَّتِي يَبْطِشُ بِهَا, وَرِجْلَهُ الَّتِي يَمْشِي بِهَا…
“…So when I love him: I become his hearing with which he hears, his sight with which he sees, his hand with which he holds, and his foot with which he walks…”.
In other words, the Wali (guardians/saints) act not by their own power, but as instruments of God’s will (Rabbani). Seeking intercession through them is essentially asking God through a path that God Himself approves of.
The Friends of Allah are like vessels containing Divine light. Their closeness to Allah is what makes their prayers very special. To understand the theological secrets more deeply, you can read a complete explanation about The Concept of Rabbani and why the prayers of the Wali are very effective (mustajab).
3. Revealed Texts (Naqli Evidence): Authentic Hadiths Regarding Tawassul
Here is undeniable evidence that the Messenger of Allah, peace and blessings be upon him, taught and practiced tawassul.
A. The Hadith of the Blind Man (Direct Tutorial from the Prophet)
It is narrated by Uthman bin Hunaif (may Allah be pleased with him) that a blind man came complaining to the Prophet. The Prophet taught him how to perform ablution, pray two rak’ahs, and then recite this supplication:
اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ لِتُقْضَى لِي، اللَّهُمَّ فَشَفِّعْهُ فِيَّ
“O Allah, indeed I ask You and approach You with Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, indeed I approach my Lord with you in this need of mine, so that it may be granted to me. O Allah, make him an intercessor for me.”
Important Points:
- The Prophet taught the phrase “Bi Nabiyyika” (with Your Prophet / the Person of the Prophet), not “Bi Du’a Nabiyyika” (with the prayer of Your Prophet).
- There is an invocation of “Ya Muhammad” as a way to manifest the spiritual essence of the Prophet.
- This hadith is considered SAHIH by Al-Hakim, At-Tirmidhi, Ibn Majah, and its authenticity is agreed upon by Adz-Dhahabi.
B. Hadith of Fatimah bint Asad (Tawassul with Previous Prophets)
When Fatimah bint Asad (the mother of Ali bin Abi Talib) passed away, the Messenger of Allah, peace and blessings be upon him, descended into the grave and prayed:
اغْفِرْ لأُمِّي فَاطِمَةَ بِنْتِ أَسَدٍ… بِحَقِّ نَبِيِّكَ وَالأَنْبِيَاءِ الَّذِينَ مِنْ قَبْلِي
“Forgive my mother, Fatimah bint Asad… with the Right of Your Prophet and the Right of the Prophets before me…”.
This hadith is narrated by Tabrani, Ibn Hibban, and Al-Hakim. This proves that the Prophet ﷺ interceded through the prophets who had passed away hundreds of years before.
C. The “Haqq as-Sa’ilin” Hadith
The Messenger of Allah, may peace and blessings be upon him, taught the supplication for leaving the house to go to the mosque:
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ السَّائِلِينَ عَلَيْكَ
“O Allah, I beseech You by the right of those who ask of You…”.
This hadith was deemed good (hasan) by Al-Hafidz Al-Mundziri and Al-Hafidz Ibn Hajar, indicating the permissibility of seeking wasila (intercession) through the status of righteous servants in general.
4. Is Tawassul Forbidden After the Prophet’s Death?
A doubt often arises: “Tawassul is permissible during the life of the Prophet, but forbidden after the Prophet’s death.” Let us look at the historical facts of the Companions (Salafus Salih).
Stories of Companions During the Era of Caliph Uthman bin Affan
A man had a need with the Caliph Uthman bin Affan (may Allah be pleased with him) but found it difficult to meet him. He complained to Uthman bin Hunaif (a narrator of hadith who was blind).
Utsman bin Hunaif instructed him to perform ablution, pray, and recite the same supplication “Ya Muhammad…” as in the hadith of the blind man. The man did so, and immediately he was received with honor by Caliph Uthman bin Affan and his request was fulfilled.
This event occurred after the Prophet passed away. This is clear evidence (Nass Qath’i) that the Companions of the Prophet believed that tawassul through the Prophet is valid forever.
Clarifying the Story of Umar and Al-Abbas
As for the story of Umar bin Khattab, may Allah be pleased with him, who sought intercession (tawassul) for rain through the Prophet’s uncle, Al-Abbas, may Allah be pleased with him, it is often misunderstood as a prohibition of seeking intercession at the Prophet’s grave.
The explanation:
- Umar did that for a Fiqh reason: The Istisqa prayer requires a physically living Imam to lead the congregational prayer.
- The shift to Al-Abbas actually indicates the permissibility of *tawassul* through the **Family of the Prophet (Ahlul Bait)** and righteous people other than the Prophet.
- Umar himself said in his prayer: “O Allah, previously we used to seek means (tawassul) through Your Prophet… and now we seek means through the Prophet’s uncle.”
Aisyah Radiallahu ‘anha and the Roof of the Prophet’s Tomb
When Medina was struck by drought, Aisyah radiyallahu ‘anha instructed the people:
فَاجْعَلُوا مِنْهُ كُوًى إِلَى السَّمَاءِ حَتَّى لَا يَكُونَ بَيْنَهُ وَبَيْنَ السَّمَاءِ سَقْفٌ
“Make a hole (kuwah) from the direction of the Prophet’s grave penetrating into the heavens, so that there is no roof between his grave and the heavens.”
After it was done, rain fell heavily. This is a form of physical tawassul (Tabarruk) with the Prophet’s grave, directly commanded by the Mother of the Believers.
5. The Intermediate Realm (Barzakh): The Relationship Between the Living and the Dead
In the view of Ahlussunnah, death is not non-existence, but a transition to another realm. The soul of the believer, especially the Prophets, remains alive and hears.
The Messenger of Allah, peace and blessings be upon him, said to the corpses of the polytheists in the well of Badr:
مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ
“You do not hear what I say any more than they (these corpses) do.”
The most logical proof is in our daily prayers. We say the greeting:
السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
“Peace be upon you, O Prophet…”
Using the second-person pronoun (Kaf Khithab / You) indicates that the Prophet is present (Hadhir) and hears the greetings of his ummah. If the Prophet had perished and could not hear, why would we be taught to greet him every day?
6. Conclusion and the Views of Scholars from Different Schools of Thought
This practice of tawassul is firmly held by the Imams of the Madhhabs:
- Imam Ahmad bin Hanbal: Permitted seeking wasila (intercession) through the Prophet (peace and blessings of Allah be upon him) in his supplication, as written in the book Al-Mansak.
- Imam Shafi’i: He frequently visited the grave of Imam Abu Hanifah to perform the prayer of need (salat hajat) and seek wasila (intercession) there, and he acknowledged that his needs were quickly fulfilled.
Summary Table: Tawassul vs. Shirk
| Aspect | Tawassul (Islamic Teaching) | Shirk (Polytheistic Teaching) |
|---|---|---|
| Purpose of Prayer | Asking only to Allah SWT. | Asking to Idols/Gods. |
| Position of Intermediary | Beloved servant of Allah (Wasilah). | Minor Gods/Associates (Arbab). |
| Belief in the Heart | Only Allah has the power to grant. | Idols have power of their own. |
| Example | “O Allah, I ask by the blessing of Your Prophet.” | “O Latta, bring down the rain.” |
FAQ (Frequently Asked Questions)
Isn’t praying directly to Allah better? Why is an intermediary needed?
True, Allah is Most Near. But Allah also establishes the law of “Cause and Effect.” We take medicine to heal (as an intermediary), yet Allah is the one who heals. Tawassul is the etiquette of approaching a King. We bring a “person with access” (the King’s Beloved) so that our request is given more attention because we are aware of our many sins.
Is the hadith regarding tawassul weak (dhaif)?
No. The hadith of the blind man is considered Sahih (authentic) by hadith scholars such as Tirmidhi, Al-Hakim, and Adz-Dhahabi. The allegation that its narrators (such as Malik Ad-Dar or Abu Ja’far) are unknown (majhul) has been scientifically refuted. Abu Ja’far is a trustworthy narrator (thiqah).
Is it permissible to call out “Ya Nabi” (O Prophet) or “Ya Wali” (O Saint) at graves?
Permissible, as long as the intention is to call upon the souls of the living with God, not to worship them. Similar to how we call out “O Prophet, peace be upon you” during Mawlid or during the tahiyat before the final salam in prayer.
Is it permissible to seek wasila (intercession/means) through those who have passed away?
Permissible and recommended. The majority of scholars (Jumhur) agree on the permissibility of seeking wasila (intercession) through the Prophet or righteous people, whether they are still alive or have passed away.
The evidence for this is:
Hadith of Fatimah bint Asad: The Messenger of Allah (peace and blessings be upon him) himself sought wasila with the rights of the prophets who had passed away before him with the words: “Bi haqqi nabiyyika wal anbiya alladzina min qabli” (By the right of Your Prophet and the prophets before me).
Practice of the Companions: Uthman bin Hunaif (may Allah be pleased with him) taught a supplication of wasila to a person who had a need during the time of Caliph Uthman bin Affan (after the Prophet’s death), and that person’s need was fulfilled.
What is the difference between tawassul and shirk?
The difference is very fundamental in terms of **belief of the heart** and **status of the intermediary**:
Shirk: Believing that intermediaries (such as idols) have power of their own (Arbab) to give benefit or harm alongside Allah, and worshipping them.
Tawassul: Believing that **only Allah** answers prayers. The Prophet or Wali are merely servants beloved by Allah (Wasilah). We do not worship them, but rather ask that our prayers be heard more by Allah through the virtue of the righteous person. Tawassul is honoring the value of piety (Ma’na al-Khalid) within them, not physical worship.
How is the correct way to make *tawassul*?
The method directly taught by the Prophet Muhammad SAW in a sahih hadith (Reported by Tirmidhi & Al-Hakim) to a blind companion is:
Performing wudu perfectly and praying two rak’ahs.
Reciting the prayer: “Allahumma inni as-aluka wa atawajjahu ilaika bi nabiyyika Muhammad…” (O Allah, I ask You and turn to You through Your Prophet Muhammad…).
Mentioning the desired need. The wording of this prayer affirms that the aim of the prayer remains with Allah (As-aluka), but through the path of the Prophet (Bi Nabiyyika).
Do the Prophet and righteous deceased hear our greetings/prayers?
Yes, they hear.
Evidence from the Hadith of Badr: The Prophet SAW spoke to the corpses of the polytheists in the well of Badr. When a companion asked, the Prophet replied: “You do not hear my words any more than they do.”
Evidence from Prayer: Every day in prayer, we say “As-Salamu ‘alayka Ayyuhan Nabiyyu” (Peace be upon you, O Prophet). The use of the second-person pronoun (“You”) indicates that the Prophet is present and hears the greetings of his ummah. If he did not hear, we would not have been taught to greet him directly in worship.
Why did Umar bin Khattab use Abbas as a means of intercession, and not the Prophet’s grave?
Umar r.a.’s action of requesting rain (Istisqa) through the Prophet’s uncle, Al-Abbas r.a., was not because seeking blessings from the Prophet’s grave is forbidden, but rather due to the reason of Fiqh of the Istisqa Prayer:
The Istisqa prayer requires a physically living imam to lead the prayer and supplication with the Muslims, something that a deceased person cannot do.
Umar wanted to demonstrate the honor of the Ahlul Bait (the Prophet’s family) and to take blessings from the Prophet’s living close relatives.
Indeed, in his supplication, Umar said: “O Allah, we used to seek blessings through Your Prophet… now we seek blessings through the Prophet’s uncle,” which demonstrates the continuity of the practice of tawassul.
Conclusion
Tawassul is a part of the richness of Islamic heritage that has a strong basis in evidence, both Naqli (The Quran & Authentic Hadith) and Aqli (Sound Logic).
Accusing a Muslim brother of shirk simply because they practice tawassul is reckless and dangerous. As we have discussed, tawassul is not worshipping graves or the physical human being, but rather honoring the enduring values of piety in the sight of Allah.
Hopefully this explanation will broaden our hearts and keep us away from bad assumptions about fellow Muslims. And Allah knows best.
Reference
Ibrahim, Muhammad Zaki. Al-Ifhām and Al-Ifḥām: Issues of Intermediaries and Graves in the Light of Islamic Tolerance.
Al-Maliki, Muhammad bin ‘Alawi bin ‘Abbas al-Makki al-Hasani. Al-Dzakhā’ir al-Muḥammadiyyah fī Faḍl…. With additional notes Buḥūts Hāmmah wa Taḥqīqāt Ta‘alluqu bi Mawāḍi‘ al-Naqd wa al-I‘tirāḍāt by Jamāl Fārūq Jibrīl Maḥmūd al-Daqqāq. Cairo: Dār Jawāmi‘ al-Kalim.
