Meaning of Waseela
Literally Dictionary Meaning
WASEELA or TAWASSUL (Arabic: توسل)
literally meaning is seeking closeness/to make a request or
supplicate through a means. WASEELA or TAWASSUL are used
interchangeably for the same meaning.
The
some other meaning that has been mentioned in ARABIC to urdu
dictionary are Rasta (way),Zaria (Medium),Taqarrub hasil karne ka zaria
(way for seeking closeness). Sometimes it is also translated as
Intermediary or Intercession.
Islamic Terminology of Waseelah
But
the Islamic understanding of Wseela and Tawassul is not synonymous to
these above terms and their literal meaning.Below is the full detail.
Before Discussion Some clarification
We
wanted to present the actual position of the controversy of Waseela
as part of our mission for the unity of ummah or at least decrese the
present mistrust/jealousy/hatred among muslim individual and groups.
The infighting is eating ummah strength from within. For trust
building and decrease of gap knowing the actual position and evidence
is an important mean.
1.
Waseela has been made one of the main issue of controversy. Sometimes
even common people discuss it without sufficient knowledge on the
subject.
2 Muslim Groups are fighting on these issues that at times take un ugly turn.
3
The articles/video/books/internet Islamic Forums on internet most of
the time present a one sided picture and misproject the issue/magnify
the differences and some people go to make this as matter of Emaan and
Shirk. (May Allah save us from Shirk).
4 We are not here to prove the position of any group as strong or weak.We are presenting the Islamic Perspective of the issue only
1. Following verse of Quran give light on Allah power and way of doing things.
Allah pak say in Ayatal kursi
"Allah!
None has the right to be worshipped but He, the Ever Living, the One
Who sustains and protects all that exists. Neither slumber, nor sleep
overtake Him. To Him belongs whatever is in the heavens and whatever is
on earth. Who is he that can intercede with Him except with His
Permission? He knows what happens to them (His creatures) in this world,
and what will happen to them in the Hereafter . And they will never
compass anything of His Knowledge except that which He wills. His Kursi
extends over the heavens and the earth, and He feels no fatigue in
guarding and preserving them. And He is the Most High, the Most Great. "
Sutatul Baqarah 2:255
Allah says:
"And He is the Irresistible, above His slaves, and He is the All Wise, Well Acquainted with all things." Suratul-An'am 6:18
Allah says:
"There is nothing like unto Him, and He is the All-Hearer, the All-Seer." Suratush-Shura 42:11
Then What is Waseela??
Allah himself has permitted and has asked to seek Waseela. That’s why we are seeking Wseela.
Allah Most High says:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا الله وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ
“O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)
Allah Almighty says:
وَمَا
أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ الله وَلَوْ
أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا الله
وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا الله تَوَّابًا رَحِيمًا (64)
"If
they had only, when they were unjust to themselves, come to you
(Prophet, Sallallahu Alayhi Wasallam) and asked Allah's forgiveness and
the Messenger of Allah had asked forgiveness for them, they would have
found Allah indeed forgiving and Most Merciful". (Surah al-Nisa, V: 64).
All Muslim Scholars are Agreed on Waseela per se. And there is no controversy on the following points
1.Waseela perse (itself) is Permissible and recommended.
“O you who believe! Fear Allah and seek a means (waseelah) to him” (Surah al-Ma’ida, V: 35)
All Scholars are agreed on following type of Waseela
1. First type of waseela To make Tawassul with the names and attributes of Allah Taala :
Allah Almighty says
‘And Allah has beautiful names, so call unto Him through them.’ (Surah A’araaf v.180)
2. Second type of waseela
To make Tawassul to Almighty Allah due to one having performed a
certain good deed. It is permissible and unanimously accepted.
It
is supported by the Hadith of Sahih Bukhari in which three people were
trapped in a cave. Each of them made Duaa to Allah Taala to move the
obstructing rock and they requested Allah Taala to accept their duaas
due to some good deed that each of them had done.
3. Third type of Waseela Request to a Pious person who is alive for making dua for the fulfillment of ones need It is permissible and unanimously
Difference of opinionon is on Fourth 4thType of Waseelah
The controversial point is 4th type of Waseela from from prophet /Aulia a after their death.
Waseelah
by supplicating to Allah Ta’ala through the rank and position of
certain individuals in the sight of Almighty Allah, alive or deceased.
This
includes the Prophets alayhimus salaam, the martyrs and any other pious
servant of Allah like Siddiqeen Shuhada and Saliheen.
For example; if
one says, ‘Oh Allah, I beseech you to accept my du’aa due to the status
of Rasulullah Sallallaahu Alayhi Wasallam in Your eyes, this form of
Tawassul is permissible according to the vast majority of the Ulama and
it has in fact remained part of their practise.
Great Majority of Scholars Permits it and Some Scholars donot permit it.
Some Agreed point on waseela among scholars
Before
discussing in detail about waseela from pious following Principle that
are agreed by both Sunni and Salafi Scholars is essential to know
Before
discussing in detail about waseela from pious following Principle that
are agreed by both Sunni and Salafi Scholars is essential to know
1.
Waseela is not Dua from anyone other than Allah. Dua is an IBADAT that
can be done only for Allah. When one uses Tawassul in supplication, one
does not ask and seek from other than Allah.
2.
While explaining/for understanding Waseela the example of King and
person closer to king, Example of ladder/steps to reach the building
must not be used. These are dangerous example and not proper at all and
will lead to deviated thought sometimes may lead to the Shirk. Allah
power/his way of doing things should never be compared it is free from
all
3.
Allah always command for best way.As waseela is way of quran and
sunnah. So chances for acceptance of dua is more with waseela. And we
should seek waseela to increase the dua acceptance . Tawassul is not
only permitted, rather recommended But it is not a compulsory thing for a dua to be accepted.
Discussion on the waseela from Prophet and Aulia after their death
Scholars who permit Waseelah from Prophet and Aulia Allah present following Evidences to support their position
HADITH NO 1.
Sayyiduna
Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind
person came to Rasulullah [sallallaahu alayhi wasallam] and said:
“اللَّهُمَّ
إِنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ
الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي
حَاجَتِي هَذِهِ، فَتَقْضِي لِي، اللَّهُمَّ شَفِّعْهُ فِيَّ”
'O
Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.'
Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will
make Du'aa or else you may be patient and this is better for you.' The
man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam]
then commanded him to make Wudhu properly and that he recites the
following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you
through your prophet, the prophet of mercy, O Muhammad [sallallaahu
alayhi wasallam], verily, I have turned to my Lord through you so that
my need be fulfilled. Oh Allah, accept his intercession on my behalf.'
(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others).
Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.
The
words, 'I turn to you through your prophet' clearly proves Tawassul
through the position of a person. Rasulullah [sallallaahu alayhi
wasallam] also told him that he should make the same supplication
whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)
HADITH NO 2
When a person leaves the Musjid, the following du'aa is recorded,
'Allaahumma
inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya
haaza...'. (Translation: Oh Allah, I ask you through the right of those
who ask you and through the right of the act of my walking...)
In
this narration, Tawassul through people is established, '...through the
right of those who ask' and Tawassul through one's deeds is supported
by the second part.
This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.
The following Muhadditheen have regarded it as authentic:
Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),
Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah),
Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273),
Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa),
Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272),
Hafiz Dimyati (Al-Matjarur-raabih).
Some Ahadith that give indirect evidence to their Position
HADITH 3.
Imam
Tabrani narrates: A person came to Uthman Ghani radhiallaahu anhu with
regards to seeking some assistance, but he was unable to attract the
attention of the Khalifah on every attempt. The same person met Uthman
bin Haneef radhiallaahu anhu, and told him his problem. Uthman bin
Hunayf gave him some advice which was: ‘Perform Wudhu, pray two rak’at
Nawaafil and then supplicate in this way: “Ya Allah, I ask You through
the Waseela of Your Messenger Muhammad sallallaahu alayhi wasallam. The
person acted accordingly and again went to Uthman bin Affan radhiallaahu
anhu who helped him with his work and also said ‘If you ever need my
help in future, I will be there for you.”
Hafidhh Ibn Taymiyya after writing this narration comments: ‘Maqdasi
states that this narration is Sahih and Hakim declares that it fulfils
the conditions of Bukhari,’ Hafidhh Ibn Tayymiah goes on to say: ‘The
opinion of Uthman bin Hunayf is that it is permitted to supplicate in
this way even after our Prophet sallallaahu alayhi wasallam passed away.
But since this is not evident from any other companion it does not
prove that it is Wajib.’ (Al-waseela Hafidhh Ibn Taymiyah page 98)
Hadith 4.
Narrated by Abdullah bin Dinar;
My father said, “I heard Ibn ‘Umar reciting the poetic verses of Abu Talib:
“And
He is of a white complexion (i.e. the Prophet) through whose face rain
of the clouds is sought and who is the refuge of the orphans and is the
guardian of widows.”
In
another narration Ibn ‘Umar said, “The following poetic verse occurred
to my mind while I was looking at the face of the Prophet sallallaahu
alayhi wasallam while he was praying for rain. He did not get down until
the rain water flowed profusely from every roof-gutter:
“And
He is of a white complexion (i.e. the Prophet sallallaahu alayhi
wasallam) through whose face rain is sought from the clouds and who is
the refuge of the orphans and is the guardian of widows.
And these were the words of Abu Talib.” (Bukhari Volume 2, Book 17, Number 122)
Scholars view about the Hadith of Umar Raziallah Anhu at the time of dua for rain.
In
the Hadith recorded by Imam al-Bukhari and others, it is stated that at
the time of Istisqaa (praying for rain) Hadhrat Umar radhi Allahu Anhu
made Tawassul through the uncle of the Messenger of Allah sallallaahu
alayhi wasallam, namely Sayyiduna Abbas radhi Allahu Anhu,
Umar
Ibn Khattab used to pray to Allah resorting to and through Abbas Ibn
Abdul Muttalib during drought to get rainfall. He used to say: “O Allah
we always did beseech you by petitioning through your Prophet (s.a.w)
and you used to send us rain. Now we beseech you by petitioning through
the Uncle of the Prophet sallallaahu alayhi wasallam. So let the rain
fall. He says: “The people would get rain.” (Bukhari Volume 2, Book 17,
Number 123)
Scholars view about this Hadeeth.
1. The usool (principle) of the muhadditheen and the fuqaha (jurists) is that ‘leaving something out is not daleel of impermissibility.’
2.Hadhrat Umar used Hadhrat Abbas to show people the status of the Prophet’s family within the society and teach people to respect them, as Ibn Hajar said in explanation of the report of Hadhrat Anas:”It is desirable to seek the intercession of saintly people and the relatives of the Prophet sallallaahu alayhi wasallam, and it shows Hadhrat Abbas’s great merit and that of `Umar due to the latter’s humbleness before al-`Abbas and his recognition of his due right.” (Fathul Bari, volume 3, page 632, beirut)
3.Hadhrat Umar radhi allahu anhu did this to make it clear that it was permissible to seek intercession through others besides the Prophet sallallaahu alayhi wasallam, i.e. the people of righteousness and good whose barakah is hoped for. This is why we read in Fath-ul-Bari, after the story of Umar seeking intercession through Hadhrat Abbas radhi allahu anhu: “We can deduce from the story of Hadhrat Abbas that it is recommended to seek the intercession of the people of righteousness and good, and the people of the House of the Prophet.”
4.The
use of the Prophet’s uncle shows that tawassul is essentially through
the Prophet sallallaahu alayhi wasallam, as the importance of Hadhrat
Abbas radhi allahu anhu in this respect is only in his relationship to
the Prophet as ‘Umar himself states with the words “the uncle of your
Prophet” and as Hadhrat Abbas radhi allahu anhu states:”O Allah, The
people have turned to you by means of me because of my position in
relation to your Prophet sallallaahu alayhi wasallam.”Mentioned from
al-Zubayr ibn Bakkar’s narration in al-Ansab by Ibn Hajar in Fath
al-Bari (2:497).
5.
Imam Hakim has mentioned in his Mustadrak that Hadhrat Umar radhi
allahu anhu addressed the people:”O’ people, verily the Prophet
sallallaahu alayhi wasallam would hold Hadhrat Abbas radhi allahu anhu
in very high esteem as a son would his father, so follow the Prophet
sallallaahu alayhi wasallam in [his relationship towards] his uncle and
make him a means to Allah in whatever befalls you.” (Musatadrak-e-Hakim
Volume 3 Page 334)
Great Imams and Scholars Position on Waseela
Imam Ahmad and Tawassul:
:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."
Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).
:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."
Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).
قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34
Al-Shawkani said, in Tuhfatul Dhakireen:
"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."
Imam Nawawi on Tawassul:
النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى
[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)
Imam Ibn Khuzaymah and Tawassul:
:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.
Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.
Ibn Hibban and Tawassul:
:( 8/456/ ابن حبان في كتابه الثقات ( 14411 مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.
In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times ..."
النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى
[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)
Imam Ibn Khuzaymah and Tawassul:
:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.
Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.
Ibn Hibban and Tawassul:
:( 8/456/ ابن حبان في كتابه الثقات ( 14411 مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين.
In his Rijal book Al-Thuqat (8:456:14411), under the entry of Ali bin Musa al-Ridha, Ibn Hibban relates his own account of going to Al-Ridha's grave, performing tawassul through him and states that whenever "I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah's blessings be upon his grandfather and him) and ask Allah to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times ..."
These
are not simple Madarsa Graduate MAULVIs Alims or polemic debators of internet.Rather they are authority on
Hadeeth and scholars of undisputed integrity.So view is based on these
Ahadith. And this is the position taken by great Majority of scholars of Sunnah.
SCHOLARS POSITION WHO DO NOT PERMIT WASEELAH
A small minority Scholars donot permit taking Waseela from Prophet Muhammad Sallallahu Alaihi Wasallam and the pious Aulia Allah.
They present this Hadith as there Proof
In
the Hadith recorded by Imam al-Bukhari and others, it is stated that at
the time of Istisqaa (praying for rain) Hadhrat Umar radhi Allahu Anhu
made Tawassul through the uncle of the Messenger of Allah sallallaahu
alayhi wasallam, namely Sayyiduna Abbas radhi Allahu Anhu,
Umar
Ibn Khattab used to pray to Allah resorting to and through Abbas Ibn
Abdul Muttalib during drought to get rainfall. He used to say: “O Allah
we always did beseech you by petitioning through your Prophet (s.a.w)
and you used to send us rain. Now we beseech you by petitioning through
the Uncle of the Prophet sallallaahu alayhi wasallam. So let the rain
fall. He says: “The people would get rain.” (Bukhari Volume 2, Book 17,
Number 123)
Other Position on this hadith has been presented that taking waseela from
Hazrat Abbas (R.A) was to show the importance of prophet family and of
Hazrat Abbas status and avoiding prophet does not prove impemissibility.
Scholars not supporting Waseelah
Most
notable is Imam Ibne Tamiya (r.a) who has not permitted it.Allamah Ibn
Taymiah rahmatullahi alayhi has written that it is not permissible to do
tawassul of anyone who has passed away. For example, it is not
permissible to say that ‘because of the blessings this person has, or I
am asking though the waseelah of the Prophet sallallaahu alayhi wasallam
or the barkat of Sayyiduna Abu Bakr radhi allahu anhu.’BUT IBNE TAIMMIYA HAS NOT BRANDED TAKING WASEELAH AS SHIRK HE HAS SIMPLY SAID IT IS NOT PERMISSIBLE.
1.Many
scholars have pointed out that Ibn Taymiah (r.a) was the first person
to reject tawassul. Those who came before him unanimously agreed upon
this. Allamah Ibn Abideen writes; ‘Imam Subki (ra) has written that it
is permissible to make waseelah of the Prophet to Allah and there was no
one amongst the predecessors who rejected this belief until Ibn
Taymiah(ra). So he has started such a bid’ah that no scholar before him
has done or said. (Raddul Muhtar volume 5 page 350 and Taskeeenus Sudoor
page 399)
Allamah
Subki writes; “Suffice to say that (the view) of rejection held by Ibn
Taymaih (ra), has never been mentioned by other Muslim scholars prior to
him ” (Shifaus siqaam page 120 as in Taskeenus Sudoor page 399) Allamah
Aaloosi Bhagdadi (ra), the author of Tafseer Ruhul Ma’ani has written
the same thing in his tafseer (volume 6, page 126) Some people may question the statement of Allamah Subki to be harsh and due to prejudices against Ibn Taymiah.
(Right
know we are not knowing anyone else among great Scholar of the past
having this position. If we will come to know we will add it Insha
Allah).
Issue of Tawassul and Shirk ????????????
Discussing
permissibility or non permissibility of Waseela is different thing and
making it the issue of Emaan and Shirk is totally different.
We
all are aware that some individuals and organizations/Group are making
it issue of Shirk and accuse all those taking waseel as Mushrik. (maaz
Allah).
This is very strange rather an issue of grief and bereavement that our group mentality has taken us far away from Islam.
Those who consider Tawassul as shirk are on very weak wicket. (May Allah help us on understanding and wisdom)
Some Practices on the name of Waseelah
1.All Islamic Scholars (Sunni and Salafi) are agreed that dua is an Ibadah that can be done to Allah Alone and to no one else.
Allah Ta’ala says in surah al fatiha, ‘إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5)’.
Our Prophet [sallallaahu alayhi wasallam] said to Hadhrat Ibn Abbas radhiallaahu anhu;
إِذَا سَأَلْتَ فَاسْأَلِ الله وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِالله (رواه أحمد و الترمذى و ابن أبى الدنيا)
‘When you ask, ask Allah and when you need help, seek help from Allah’
Also
Dua is an Ibadah (form of worship) as mentioned in the understated
hadith of Anas ibn Malik radhiallaahu anhu. So when a person makes dua
to a deceased person, it is as though he/she is worshipping him/her
therefore it is not permissible.
It is narrated by Hadhrat Anas radhiallaahu anhu,
عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ صَلَّى الله عَلَيْهِ وَسَلَّمَ قَالَ: «الدُّعَاءُ مُخُّ العِبَادَةِ» (رواه سنن الترمذى)
‘Supplication is the essence of worship’
In another version, “الدعاء هو العبادة” “Dua is Ibadah”
3. Grave worship is being condemned by all scholars of Islam and no one should mix it with the original issue of Waseela.
We have tried my best to deal with this topic. If We have done well, it is by the help of Allah, and if We have made any mistakes, they are from me and from the shaytaan.
We ask Allah to show us the truth as truth and help us to follow it; We ask Him to show us falsehood as falsehood, and to help us to avoid it. And I ask Him to help us to be sincere in word and deed, and to help us to do that which He loves and which pleases Him.
May Allah bless our Prophet Muhammad Sallallahu Alaihi Wasallam and his family and Companions, and grant them peace. Aameen.
