TAWASSUL .
The lexical meaning of
Tawassul is 'nearness' or a 'means' through which to reach a certain goal.
(Ref: Lisan al-'Arab, Asas al-Balaghah and Tartib al-Qamus al-Muhit for meaning of wasala).
Tthe definition of
Wasila is ‘a means of approach’.
Generally, when we refer to
Tawassul it is a process of asking of certain need from Allah (swt) not directly, but through a
Wasila (means of approach), so that the request is rapidly granted.
NB : Reader should keep in mind the meaning and application of two underlined words above, as are used throughout the article.
Tawassul to beloved ones of Allah (swt) is a matter which is in vogue amongst the Muslims of the world and from the day Islamic Shariat was conveyed through the holy prophet its legality was also declared by way of Islamic traditions.
It was only in 8th Century A.H. that Tawassul was rejected by Ibn-Taimiyyah and two centuries later by Mohammed bin Abd-Wahhab- the founders of Wahabbism. (Ref: Wahabbism by Aytt. Ja’far Subhani)
It should be clear that when we use the ‘means of approach’ or when one seeks for Tawassul from a great personality it does NOT mean even for a single moment, that, we are worshiping that ‘means’ or that the request which is being presented to the ‘mean’ (personality) is granted by the said personality independently. But in actual fact all is granted by the supreme power of Allah (Swt).
According to Shia Ithna Asheri belief, we mostly take Ahlulbayt as ‘means’ i.e. Wasila towards seeking nearness to Allah (swt), since they are the beloved ones to Him.
The Shia Ithna Asheri believe that Ahlulbayt are totally dependent to Allah (swt), and as they are the most beloved and near ones to Allah (swt), the request which is presented through them to Allah (swt) are being granted rapidly.
Therefore beseeching them for help or asking Allah (swt) through them in their life time as well as after their death is nothing forbidden as some ignorant people (esp. Wahhabi’s) claim, instead its a very great way for asking for the fulfilment of our legitimate needs as confirmed from the Quraan and Traditions of the Holy Prophet and Aimmahs.
Concerning asking help from the ‘Prophets and Imams’ during their lafe time is though objected; but not to that extent like the objection of seeking help after their death, as they claim death is end and there is no connection with the living human beings.
Contrary to their claim the Quraan and Ahadith as well, bear witness to the fact that Death is not the end of a person’s life, nor does the connection with living beings is totally cut off after his death, but in fact dead can hear when addressed more clearly than before. The death is but a window for a new life.
Communication with the world of souls.
In this case it is necessary to mention some Quraanic verses and Ahadith which shows that even communicating with dead is possible. Since the dead can hear everything that one speaks.
1.)
In Sura Al-Baqarah 2:154 (Even in Sura Ale-Imran 3:169 conveys the similar message)
“And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive, but you do not perceive”
Comments:
These Verses in clear terms says that those slain in the way of Allah (swt) are not dead but alive. And they enjoy special blessings from Allah (swt). Hence when we address them they can hear us as they are alive. Now let us further look to other people who had died in other different ways.
2.)
Prophet Salih 
speaks with the souls of his people;
“So they slew the she –camel and revolted against their lord’s commandment, and they said: O Salih! Bring us what you threatened us with, if you are one of the apostles. Then the earthquake overtook them, so they became motionless bodies in their abode. Then he turned away from them and said; O my people, I did certainly deliver to you the message of my Lord, and I gave you good advice, but you do not love those who give good advice”. (Sura A’araf: 77-79).
Comments:
Pay careful attention to the contents of these three ayats. The first ayat shows that when they were alive they demanded the punishment of Allah (swt).
The second ayat shows that the divine punishment overtook and destroyed each one of them.
The third ayat shows that Prophet Salih
spoke to them after their death and destruction and said “I presented you the divine message but you disliked someone giving you advice.”
There are yet many verses in this regard; mentioning them all here would make the article too long. Therefore let us see the part of Ahadith;
There are many traditions to show the link with the world of souls. Let us observe few of them;
NB: For the benefit of the reader, apart from Shia sources, references from some Sunni outstanding Scholars of Ahadith have also been quoted..
3.) Abu Dawood in his ‘Sunan’ narrates from the holy prophet (saw) who said:
“There is no one who sends greetings upon me but that Allah makes his greetings reach me and I answer his greetings”
Shaykh Mansur Ali Nasif, Al Taj al-jamil li al – ‘usul fi Ahadith al-Rasul’ reports that Holy prophet said:
“…send greetings upon me, for your greetings reaches me…”
Comments:
The above traditions clearly confirms that our prayers do reach the Holy Prophet (s) when we send our greetings to him, and that is why it is highly recommended to send salawat before and after asking for Dua, so that Dua reaches him with greetings .
4.) The people who oppose the relation with the world of souls probably do not observe the verses which are talking about the matter of respect of the Holy Prophet in his life time and also after his death.
At the time of burial of Imam Hassan Bin Ali
, when a section of people had made uproar, Imam Husayn bin Ali
, immediately recited the following verse in order to silence them.
“O you who believe! Do not raise you voices above the voice of the prophet, and do not speak loud to him” (Hujurat: 2)
Comments:
The above ahadith and verses clearly indicates the relation with the world of souls; and as it is clear that Quraan is the word of Allah (swt) and a living challenge hence the words of Quraan are applicable in every era till the of Judgement.
And for that reason when Al-Husayn
recited the verse, nobody, not even the Ummayads said anything or object that it was for holy prophet’s life time only.
It will be sufficed to quote the famous hadith which has been recorded by renowed Hufaz & Muhadithun that the Holy prophet (s) has said:
“Anyone who visits the house of Allah and then visits my grave is like one who has visited me during my lifetime.” (Ref. Taqi-al Din al Subki in his Shifa-al-saqam).
Tawassul to Awliya Allah, ahlulbayt and prophets:
Before mentioning Verses and Ahadith regarding Tawassul toward the prophets and Ahlulbayt, it would be best to first mention Quranic verses that legitimize Tawassul:
“Allah is He besides Whom there is no god, the Ever living, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission?...” (2:255) “Surely your Lord is Allah, Who created the heavens and the earth in six periods, and He is firm in power, regulating the affair, there is no intercessor except after His permission;…” (10:3)
Notice the words
but and
except in the above mentioned verses. These verses do not condemn the presence of an intercessor; they just put a condition for the fact of intercession. So far we are establishing the fact that intercession is not something condemned in Islam, rather it is something accepted highly by Islam.
Let us observe how Tawassul is presented by Quraan and Ahadith, as well as examine the clear Verses and Tafsir (commentary) of Holy Quraan on some ayats (verses) in support of Tawassul done by Holy Prophet (s) and Ahlulbayt (s).
QURAAN AND TRADITIONS:
1.)
The Brother of Prophet Yusuf asked their father to pray for their forgiveness.
An example of seeking forgiveness can be seen in the Holy Quran, Chapter of Yusuf, where the brothers of Prophet Yusuf
were ashamed of the act they had done, so they went to their father and said,
“They said: O our father! Ask forgiveness of our faults for us, surely we were sinners, He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful”.
Comments:
When we tell our clergy to pray for us, we know in our hearts that the clergy cannot do anything unless Allah (swt) wants for it to happen, but we believe since he is a man of worship and spends more of his time in the way of Allah, his prayer might get accepted faster. This ideology again takes us back to Allah (swt). One may feel too ashamed of one’s bad actions to turn towards Allah (swt) for forgiveness. To make the forgiveness accepted and a bit quicker he brings with him someone who is dearer to Allah (swt) through his actions and intentions. The above is an example from the Holy Quraan. The brothers of prophet Yusuf (a) could have asked directly from Allah (swt), but as they were so much ashamed of their bad action that needed a Wasila through whom if they ask him to pray to Allah (swt) for forgiveness on their behalf, they will be forgiven, and hence we find they approached a Godly man, a Prophet, Yakub (s) who was their father as well, and asked him, as we read above.
Therefore Quraan gives a lesson to be learnt and followed.
2.) Verse in Chapter Nisaa, becomes more specific about the act of Tawassul. In Chapter Nisaa, Allah explains:
“And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful ”.
Comments:
Here it has been made clear that the presence of the Prophet of Allah (swt) has been a way for the people to use as a means of approach in asking forgiveness.
-The verse is clear that had those who had sinned come to prophet and had prophet asked forgiveness for them, then Allah (swt) would have forgiven them.
- We can also conclude that since Quraan is a living miracle and its words are till the day of Judgement, therefore in connection to the above verse, and as the other verse says “And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive,…” (2:154). the Holy Prophet (s) is still a means of approach (Wasila) for us and we can request him to ask forgiveness on our behalf to Almighty God.
3.) In Musnad of Ahmad it is reported that;
A blind man approached the holy prophet (s) and said “Request Allah to cure me” the Holy prophet replied, “If you with so I will pray for you but be patient for that is much better.” The blind man asked the Holy prophet to pray for him. The Holy prophet ordered him to take proper Wuzu and than recite two Rakaats of Salat and this Dua: “O Lord! I request from thee; I pay attention to the through (the channel) of your prophet Muhammad, your blessed prophet.
O Muhammad, I turn to my lord for the fulfilment of my need through you so that my need is answered. O lord accept his intercession for me…”
Comments:
If we observe only this hadith which has been widely reported, we can see that the blind man is seeking a mean of approach through the Holy Prophet, who is actually teaching him a way of Tawassul toward Allah (swt). The Holy Prophet (s) taught him to consider the blessed Prophet (i.e. Holy Prophet (s)) 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 -
“O Lord, I ask Thee and turn towards Thee through the channel of your prophet”.
If Tawassul was idolatory (shirk), or if there were any suspicion of idolatry in it, the Prophet (s) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make "Tawassul" to Allah through him.
More over by ‘Prophet’ is meant Prophet himself and not the ‘Dua’ of the Prophet. To imagine that it means the dua of the Prophet is deficient of any reason; as the sentence shows that the blind man is referring to Holy prophet(s) himself and not his dua.
4.) In the case of Adam (a) after being sent to earth by Allah (swt), Adam (a) in the light of the words which were manifested from God, repented, as Quraan says;
“Then Adam received (some)
words ( كَلِمَاتٍ ) from his Lord, so He turned to him mercifully. Surely he is oft-returning (to mercy), the merciful” (2:37)
Regarding the interpretations of
words ( كَلِمَاتٍ ) which has come down in this verse, commentators & traditionalists, by relying on traditions are having the following views:-
Traditions like one reported in Tafsir Kashful Bayan of Imam Thalabi a commentary on verse 2:37, Sai’d bin Jabir reported from Ibn Abbas who said,: “The holy prophet (s) was asked about the
words which the prophet Adam (a) had learned and which led to the acceptance of his repentance, the Holy prophet said; He invoked Allah in the names of Muhammad, Ali, Fatima, Hassan, Hussein. So Allah accepted his repentance and forgave him”
Comments:
Observing what the Quraan says in (2:37) “That Adam received (some)
‘words’ from his Lord, so He tuned to him mercifully, surely He is Oft-returning, the merciful”.
In making
Tafsir of Quraan by Quraan we see that in the Holy Quran the word كَلِمَاتٍ is referring to the Holy personalities; Therefore Adam received names of Holy personalities.
Quraan proves that, Observe:-
->> “That Allah gives you the goods news of Yahya verifying a
Word ( كَلِمَاتٍ ) from Allah”, (Ale-Imran: 39)
Here “word”( كَلِمَاتٍ ) is applied to Yahya (the prophet).
->> “O Maryam, Surely Allah gives you the good news with a
Word ( كَلِمَاتٍ ) from Him (of one) whose name is messiah, Isa son of Maryam” (Ale Imran : 45).
->> “The Messiah, Isa son of Maryam is only an Apostle of Allah and His
Words” ( كَلِمَاتٍ ) (Nisa: 171).
In the last, two verses
Word ( كَلِمَاتٍ ) is applied to Isa bin Maryam (the prophet).
considering that,
word ( كَلِمَاتٍ ) has come in the verse under our discussion (2:37), we can conclude that by
word ( كَلِمَاتٍ ) is meant the noble personalities to whom “Tawassul is sought.
Who are these noble personalities ??
As quoted earlier and Other traditions also like in Majmaul Bayan reports the similar thing that Tawassul of Adam was sought by taking the names of Muhammad, Ali, Fatema, Hassan, and Hussein
.
By this it is obvious that Tawassul of Adam (s) to the Ahlulbayt was a clear matter, and in fact Allah (swt) pardoned Adam (s) when he asked in this way.
It is also clear that seeking Tawwasul is by no means ‘shirk’ as claimed by some ignorant people, for if it was shirk then instead of God to forgive Adam (s), He would have doubled his punishment on him, as he now is associating a partner to God, But contrary to that Allah (swt) forgives Adam, which clearly indicates that his (Adam (a)’s) actions was a Pure worship to Allah (swt).
Therefore there is nothing wrong in seeking ‘Tawassul’ through the Holy prophet and Ahlulbayt (s).
5.)
Prophet Musa and Prophet Muhammad (s) both prayed for helpers to ease their burdens.
Right from the beginning of his mission Musa
prayed as follows:
Musa said: O Allah! “Assign me a Vizier from my family, (that is) my brother Haroon. Add to my strength through him, and make him share my task: that we may celebrate thy praise without stint... (Allah) said: We granted your requests, O Musa” (The Qur?an 20:29-36).
Now here Musa
is asking for help, not from Allah (swt) alone but from his brother as well. He is NOT turning to Allah (swt) exclusively for help he is asking help from another human as well, is this an act of shirk???
Interestingly Suyuti in his commentary of the above verse sites the following tradition:
When this verse descended, The Prophet (s) was on a mountain, straight after it’s descent, The Prophet (s) prayed to Allah, Oh Allah! Through my brother Ali, ease the burden on my back, and Allah accepted his prayer.
( Tafsir Durre Manthur, by Jaladin Suyuti, Vol 4 p 295 )
Comments:
Why is Rasulullah (s) not asking Allah (swt) for help? Would the Wahabbi’s not assert that calling on others for help is Shirk? Yet here Rasulullah (s) is asking Allah (swt) that Ali
be made his helper. This being the case is it not Sunnah to seek help from Imam Ali
??, Whose words should we deem to be more important, those of all Wahabbi’s or those of Rasulullah (s)???
6.) Tabarani narrates in his ‘Awsat’ and also Nabahani in his ‘Arbaeen’, and many others, that the Holy prophets (s) is quoted to have said,
“my Ahlulbayt are like the Gate of Repentance of the children of Israel, Whoever entered there in was forgiven.”
Comments:
The story of gate of Repentance is given in Quran (2:57-58).
This traditions of the Holy prophet can be explained by quoting the following well known tradition that the Holy prophet (s) has said :
“I am the city of knowledge and Ali is its gate, he who seeks knowledge should come through the gate” (Ref: Mustadarak of Hakim).
Here the Holy prophet clearly indicates that whoever wants to seek knowledge and wants to come into contact with the divinely endowed wisdom of the Holy Prophet, he should come to Ali
first, get familiar with Ali not only by building up close attachment with him but also by paying homage to him with expression of reverence.
Therefore ‘ come through the gate’ is of course through Ali, where as in the hadith under discussion the holy prophet recommends that whoever wants to be forgiven should approach my Ahlulbayt as they are the gate of Repentance. It is clearly indicating Tawassul towards Ahlulbayt that through them Allah (swt) will forgive our sins.
- In addition to it quoting another hadith as narrated by a Sunni Scholar Ibn Hajar Makki in his book ‘Sawaeq’ that the holy prophet (s) has said:
“Ali bin Abi Talib is the door of forgiveness, he who entered the door is faithful and he who gets out of it is infidel”
Hence we find that the holy prophet here clearly names Ali
as a door of forgiveness and Summons the believers to enter this way for forgiveness.
Further more it is narrated in Behaarul Anwaar that the holy prophet (s) has said:
“Love of Ali consumes the sins like fire consumes wood”
Therefore we can conclude on these traditions that Ahlulbayt are the way for forgiveness of our sins , hence whoever wants forgiveness should ask through Ahlulbayt.
7.)
Prophet Sulayman sought the help of the jinn and not Allah (swt).
“He said: O chiefs! Which of you can bring to me her throne before they come to me in submission?One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it. One who had the knowledge of the Book said: I will bring it to you in the twinkling of an eye. Then when he saw it settled beside him, he said: This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Honoured”. (an Naml,27:38-40).
Comments:
So here we learn:
->>Prophet Sulayman
asked for the throne of Bilkis to be brought to him.
->> He
did not pray to Allah (swt) he asked for the help from his supporters
->>A Servant with partial knowledge of the Book was able to bring the throne within the twinkling of an eye.
Now clearly a Prophet
has more power than an ordinary being and yet he asked for help from one of his companions, if seeking the help from other than Allah (swt) is shirk, then why did Prophet Sulayman
seek the help from an inferior subject??? Is that an act of shirk???
Now, if a Prophet
can seek the assistance of an individual with a partial knowledge of the Book why can’t we seek help from Rasulullah (s) who had full knowledge and was the talking Quraan, or from Maula Ali
who had a complete knowledge of the Book??
In this regards we have the testimony of the great Sahaba Ibn Mas'ud said:
"The Holy Quran has outward and inward meanings, and Ali Ibn Abi Talib has the knowledge of both." (Hilyatul Awliyaa, by Abu Nu'aym, v1, p65)
In addition contemplate these words of Imam Ali
:
“Ask me about the Book of Allah, because there is no Ayah but that I know whether it was revealed at night or in daytime, on the plain or in the mountain”
(History of the Khalifa’s who took the right way by Jalaladeen Suyuti, English translation by Abdassamad Clarke, p 194)
8.) A tradition which is narrated and as well confirmed its authenticity by al-Tabarani in his Mujam, Al-Hakim and others says:-
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 Prophets (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 the daughter of Asad, and make her abode vast by the right of your prophet and the prophets who came before me”.
Comments:
In the above tradition the Holy Prophet(s) is making a Tawassul by the Right of himself and by the rights of previous prophets for Hazrat Fatima bint Asad
,
There is no doubt that the Dua of the holy prophet can never be wrong or unaccepted. Hence if the prophet(s) can make a Tawassul through the rights of himself and the rights of other prophets, then what is wrong if we take his teachings and ask Allah through his (the prophet’s (s)) right???.
9.) Quraan:
“O you who believe! Be careful of (your duty to) Allah and seek means of nearness to Him” (Maida: 35).
The Sunni Ulemas as well, like Ibn Abil Hadid Mutazali says in Sharhe-Nahjul balagha that Bibi. Fatema
referred to the meaning of this verse in the presence of Muhaajirs and Ansaars while delivering her address in connection with the usurpation of her estate of fadak in these words:
“I praise Allah for whose dignity and light, the residents of the skies and the Earth seek Means of approach towards Him.
Among his creation we are the means of approach”.
Comments:
I would ask the Wahabbi who deem that Tawassul is shirk, What about when Allah HIMSELF is advising us to seek means of approach?? Is He suggesting us to do Shirk ???
The above verse clearly indicates that one should seek means of approach to Allah (swt), and in knowing who the means of approach are, we have to see the Tafrsir (commentary) of the verse. Therefore Who can make a better commentary than the Holy Prophet and his household, in whose house the Quraan was revealed.
And we observe that B. Fatema
the daughter of the holy prophet (s) whose (and her family) purity has been confirmed by Quraan: “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying” (33:33), is commenting on the verse and saying that the Ahlulbayt are the Means of approach. Hence there is no doubt then,to seek through Ahlulbayt to Allah (swt).
In fact Tawwasul is established by holy Quraan.
10.) Logically, if we examine the daily basis of our lives we can observe that in our day to day life we also use a ‘means of approach’. Like when we ask somebody to pray for us, that is also a Tawassul that we tell somebody to pray for us.
We can see the beggars alongside road and begging from the people who pass them, does that indicate that those beggars consider the peoples as partners to God ??, Why don’t they ask directly to God?? , Or do they consider peoples as an Independent Sustainers??
Definitely NOT! The people are means for them to get sustenance from Allah (swt). The Only and Original giver and Sustainer is Allah (swt).
How can those who say that Tawassul is haraam Judge the above situation ???
Even Allah (swt) Himself in bringing the message of Islam to us did not inspire everybody not did he make everybody prophets. But He brought the message of Islam to us through the means of his Prophets and establishing it through Aimmahs (s) . Therefore the best way to approach Allah (swt) is the same way, i.e. to approach Him through prophets and Aimmahs (s).
Despite the existence of this clear verse
Fear Allah and find a Wasila to him (5:35), the Wahabbi sect view the concept of Wasila as Shirk (Polytheism) and Bida (Innovation) and adopt an assertion that only Allah (swt) can be a Wasila. Our question to such people is this:
‘If the means of approach is only directly through Allah (swt) then why did he send 124,000 Prophets on the earth??’
After all the belief of some of Ahl'ul Sunnah is that God has a face, He has hands, feet, a thigh which will be in hell on the Day of Judgement! If this being the case then why didn’t Allah (swt) appear himself and call the people to worship him??
The reality is Wahabbis. and their likes have failed to apply logic and to what Wasila means. Wasila is a means of approach a means by which you can achieve your objective. Wasila governs every aspect of you life. When your car has broken down, your toolbox acts as a Wasila to repairing the defect. When you are unwell your wasila is the doctor, when your roof is leaking your wasila is a builder. A wasila covers every aspect of your daily life. With this common sense approach in mind, Shiites believe such that they go to the doctor because Allah wants them to work for gaining results, but they tell Allah, the doctor is merely but a tool (a wasila) and the true healer is Allah (swt). Thus they say, ‘Oh Allah we are putting the effort to make ourselves better, You are the true healer and so You heal us’. Now if we take wasila’s in every day life then why are the Wahhabi’s and their likes are taking issue ?.
If the Shi’a use the Imams as wasila when supplicating to Allah (swt), When asking Allah (swt) for help through them, as a means of forgiveness for the sins turning towards Ahlulbayt, is also because the Prophet (saws) said:
“My Ahlulbayt are like the Gate of repentance for the children of Israel whoever entered therein was forgiven”.
(Tabrani, al Aswat hadith number 18 ).
Shiites know quite clearly, that if they are using the prophet and his progeny as a "Tawassul", it is Allah (SWT) that agrees for an act to happen or not. However, the presence of Wasila can speed up the process. In Sura Al-Anfal of the Quran, when the prophet (PBUH) was faced with the allegations of the Kuffar regarding this , it was revealed:
"But Allah would not chastise them while you are in their midst, nor will Allah punish them while they seek forgiveness." (8:33)
Ibn Hajar al-Makki a sunni scholar says in his Sawa-iq al Muhriqah that this verse refers to the merits and excellence of the Ahlul Bayt.
(Ibn Hajar, Sawa-iq al Muhriqah, chapter 11, in the commentary of verse 33 of Sura 8.)
Basically it is understood that the Kuffar deserve punishment, but their punishment is held back because of the presence of the prophet. The presence of Prophet Muhammad (s) amongst the people was a blessing from Allah for the people, whether they were Muslims, or not. Just as Allah (swt) has said in Quran about the Prophet (s), -
"And we sent you not but as a mercy unto the worlds" (21:107).
NB: Here one can go on to provide numerous tradition which clearly indicate the permissible of Tawassul and approaching Allah (swt) through Wasila of Prophets and Aimmahs (s). I have ended here for the part of Quraan and Ahadith so as not to make this article too long, as those mentioned is sufficient to prove our point.
Conclusion:
Hence the concept of Tawassul is clear from all points of views, I request the reader to be careful from the wrong ideas which the Wahhabi’s and their likes present, just because they don’t want to accept the truth or to bring down the position of the Prophet (s) and Ahlulbayt (s)
Thus we conclude that intercession toward the prophet and his household in no way introduces polytheism, for it is an order from Allah through the holy Quraan to “seek means of approach”. In the course of this discussion, it has been made clear that the fact of Tawwasul is a recommended practise.
Watch 'The Mukhtar Narrative / Mukhtar Nama' on Ask - a series narrating Mukhtar al-Thaqafi's revenge for Karbala.
- By BatoolM