This is a topic that often stirs controversy amongst Muslims in a community. It is as well a topic that people often discussed with unbridled passion. Also, it is an infamous subject matter because of which some parties have given others unbefitting names. Some have labeled others with bad appellations and attributes such as pronouncing them to be out of the fold of the sunnah, that they have become sufis— whom do not pre rice the sunnah and are condemned, that they have become Shi’i, and such and such. This is why we have deemed it important, as students of knowledge, to learn and know what is the understanding of Islam, the comprehensive viewpoint of the Quran and the Sunnah about this subject matter. That which has been spelt to be
التوسل و التبرك بالنبي و الاولياء –
Using the honour of the Prophet (or any of the Prophets) and the righteous scholars/saints of Islam as intermediaries in seeking the granting of a request (Dua) as well as seeking blessings from their relics e.g. drinking from the same spot on an utensil they once used. This will be what our discourse will center on.
I will make some necessary introductory remarks like I usually do. I often emphases the need, as students of knowledge, to approach any subject matter from perspectives of the knowledge that we bear — comprehensive understanding of the Qur’aan and Sunnah, and not let emotional subjectivities override us.
Some of these passions may be borne out of genuine concerns for the religion while others are pretenses. Whichever the case, these unbridled passions must not be allowed to overshadow our capacity for logical and critical reasoning. The latter must be at the fore.
Also, hearsays, understandings or opinions, whether from afar or those we learn from are not sacrosanct or infallible. Your ustadh/scholar may be limited in his research and thus not have encountered some pieces of knowledge you will come across. The similitude is like that of an apprentice and his boss. If his boss is not successful or had not taken on some projects/jobs which the apprentice later takes on that imbues him with certain new experience(s), that apprentice will eventually acquire certain knowledge which his boss lacks and probably become more proficient in the field. This is moreso when it comes to cerebral. Religious knowledge, there is no apprentice-boss relationships. A student may know more than the teacher in certain things or even generally.
That a person teaches you does not warrant that you become his muqallid (blind follower); and this applies to myself – Ibn Taofeeq; as some people use this as points of reference to antagonise the ustadh/scholar of others. They indirectly call to themselves. They make condemning suggestions that they (those asatidh/scholars) have a bad attitude or that their knowledge is outdated. They appear to be watchful or concerned about others but they are subtly blowing their own trumpet.
I have also cautioned that Ibn Taofeeq is not a reference in the religion. He is neither God nor the Prophet of God whom we are obliged to follow. What we should rather be more cognisant of is Ibn Taofeeq’s sources/references/evidences. Assuming we had a single Mufti for the whole of the Muslim world (we actually don’t), what he says isn’t compulsorily correct such that no one must oppose his verdict as doing such will take one out of Islam. كلّا! An individual may be honoured with the title of ‘Shaykh al-islam’, ‘Imaam Al-waahizeen’, ‘mufti al-a’lam’ and other such title. This does not amount to anything in as much as his words are not Qur’aan nor the hadeeth of the Prophet. We do not use people as evidences in Islam but their references/sources/evidences which are من الكتاب و السنة و فهمهما (from the Qur’aan, the Sunnah and their comprehensive understanding) because at times a person may quote the Qur’aan or hadeeth but does not understand/misunderstands his quotation whereas what explains it is elsewhere in the same Qur’aan and hadeeth (hence the emphasis on comprehensive [collective] understanding as opposed to lone quotations and understandings), in the sayings of those who witnessed the revelation and narrations (Asbaabun Nuzool and Wurood).
Therefore, the ‘affairs’ of the Deen are not difficult and these (introductory remarks) serve a reminder that I mention in virtually all of my talks.
Entering into the discussion, Tawassul and Tabarruk are things associated with Dua and to be very sincere with you with regard to using something (or someone) as an intermediary, there has been a lot of misappropriation. Some people, in their bid to justify (or condemn) this practice whilst they do not possess sufficient knowledge and understanding, have mixed up what it is and is not. And Allah tells us in Verse 8 of al-Maidah:
(… وَلَا یَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰۤ أَلَّا تَعۡدِلُوا۟ۚ ٱعۡدِلُوا۟ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا تَعۡمَلُونَ)
(and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.
…Because of your hatred for the Shi’a does not mean that absolutely nothing from them is correct and admissible. A Rafidi shi’i can despite his insulting the Companions say things that are inline with the Qur’aan and Sunnah. This is why we say that people/personalities are not exclusive evidences because those who are blackmailers and name-callers, once they have labeled a person, do not want you to see any good or benefit from such person regardless of what it may be. Give a dog a bad name to hang it. If you have given a person a bad name and reputation, who would want to listen to whatever that person has to say. This is not from the sifaat (attributes) of the student of knowledge.
Tawassul has to do with Dua and the Prophet has told us: الدعاء من العبادة
Supplication is part of worship.
Let us understand, that matters relating to Dua (supplication) are fiqhi (Jurisprudential) matters and not aqeedah (creedal) issues. It is not cerebral but rather amaliyyah (what we do with bodily parts). Dua is a fiqhi matter. Worship (Ibaadaat), as we know, are things we must find evidences validating them from the Qur’aan and/or the Prophet or that they are invalid because of the absence of evidence as they are neither aadaat (customary practices) nor mu’aamalaat (human transactions) which are subjected to our own opinions. Let us hold on to this understanding.
So, I will divide my discourse into a number of headings. One of them, which I will start with is the ruling on visiting the grave of the Prophet (Ziyaaratul qabr). Therefrom, I will extract what is meant by tawassul— to use something as a means/intermediary, and it’s ruling… The Prophet is not someone we belittle. From the rulings of tawassul, I will provide us with textual evidences from the Qur’aan and/or Sunnah as well as the views of the four schools of thought. The opinions of the four Imams and those who preceded them who are amongst the Salaf.
From amongst the Muslims today, we have those who identify themselves as ‘Salafees’ i.e ascribing to following the example of the salaf— The Best three generations; the Companions, their Successors (Taabi’een) and their own successors (Taabi’ taabi’een), and in reality their words and actions are not in conformity with that of those they ascribe to. One may find that they regard a thing as haram or bid’ah (innovation) but the Salaf took it to be halal, and vice versa. How then can they claim to be following the Salaf? One such person then says, “we (Salafees) are the ones on a Saheeh ‘manhaj”. Nay! That manhaj is ghayru Saheeh. It is rather a mischievous path they are following blindly.
So, what did the four Imams and ulamaa of their schools — Hanafiyyah, Maalikiyyah, Shaafi’iyyah and Hanaabila, say about Tawassul and its rulings? We shall examine these and Tabarruk (seeking blessings through a relic); of the Prophet and righteous scholars/saints. We shall also give responses to some of the evidences usually brought forward to censure tabarruk or unreservedly authenticate it.
Remember that I said earlier that because of the strong urge to condemn tawassul, a person becomes unjust in his assessments. In relentlessly trying to prove that it is not part of the Sunnah and opposes, he mixes up facts and misappropriates evidences, calling what is not tawassul to be it. He gives a dog a bad name to hang it and it is a fact that there are some people who associate what is not part of or related to it. This brings us to the juristic principle:
الحكم على شيء فرء من تصوره.
Giving ruling on a an issue depends on its conceptualization (definition/Understanding).
What then do we mean by the word ‘TAWASSUL’?
From its Arabic etymology, ‘(توسل أو توصل) tawassala’— to seek a means/medium of nearness; approach/reach a place indirectly, through a means (a person or thing) due to not deriving the intended benefit/objective by going directly. For example, those seeking admission into higher institutions of learning (In Nigeria), we hear about ‘VC list’s, ‘Rector list’s. In Civil service employment, there’s such a thing as ‘Governors list’s, ‘Senate list’, etc. A job seeker desiring to be in service will be said to have ‘tawassala’ — used the governor or a senator as a ‘means/connector/mediator/intercessor/broker (waseela)’ to attain that goal (Serving the public through civil service). Without such ‘means’, going directly may be delayed or never be able reach his desired goal even if he is qualified. To clarify, we do not mean to authenticate or encourage using illegal procedures to get things. The examples we have brought forth are within what is legal and permissible.
In the Sharee’ah, what is meant by tawassul is in Dua with the requisite knowledge that no one can alleviate a distress or grant a request other than Allah عز وجل. This is the default belief and understanding. Although the mischief makers, out of their urge to condemn at all cost, deliberately and wrongly mix up the definition of tawassul and ‘istigaatha’ (we shall look into this later on). They inadvertently claim that you are making Dua to (asking) that intermediary/means— person or thing, to fulfill the need/objective in question directly and not Allah; whereas, no scholar whether Sunni, Shi’i, Sufi or even khaariji holds this belief. All, without exception believe that it is only Allah— As-Samad, who fulfills human needs and accepts duas.
So, when we ask/beg Allah through the honour/position of an intermediary by the virtue of their being beloved, favoured, close to, a select (mukhtar) of Allah above others; like the Saying ‘bi jahi Nabiyy/Rasool’ (by the honour/esteem of the Prophet ﷺ) amongst the makhlooqaat (created things)— and there is nothing/ no one more beloved to Allah than he ﷺ, to help us pass a certain exam, clear certain debts, etc, Is it then the Prophet ﷺ that one is directing his supplication to? كلا لا!
Therefore, we should not mix things up, be unjust, because we want to antagonise a thing. We must be plain, have إنصاف (fairness/justice/equity/evenhandedness). So we are not making Dua to the Prophet but using him as a mediator between ourselves and Allah (whom the supplication is directed to and has the exclusive ability to fulfill the need) because we are aware of his status before Allah. The same applies to anyone whom we affirm to be of the righteous/saintly. We can observe our ‘fathers’ in Yorubaland making supplication with the wordings, “Oh Allah! accept our supplications by the virtue of the newborn who is sinless…” What are they doing? Are they asking the newborn to answer their prayers? كلا! They only use its virtue of being sinless (and thus more beloved to Allah), whilst they have accrued much sins and iniquities (which may debar prayers from being accepted), to facilitate the greater assurance and acceptance of prayers.
Alternately, one may not use a person as a waseela but a good deed they have done previously e.g. “Oh Allah, for the sake of the day I had only ₦20 and gave it to a hungry person who asked, provide a means for me today that I am hungry,…let me make sales.” A good deed, the virtue of having faith in Allah and His Messenger can also be used as a mediator in Dua. This is exemplified in the glorious Qur’aan:
(رَّبَّنَاۤ إِنَّنَا سَمِعۡنَا مُنَادِیࣰا یُنَادِی لِلۡإِیمَـٰنِ أَنۡ ءَامِنُوا۟ بِرَبِّكُمۡ فَـَٔامَنَّاۚ رَبَّنَا فَٱغۡفِرۡ لَنَا ذُنُوبَنَا وَكَفِّرۡ عَنَّا سَیِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلۡأَبۡرَارِ)
“Our Lord! we have heard the call of one calling (Us) to Faith, ‘Believe in the Lord,’ and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take our souls in the company of the righteous.
[Surah Aal–Imraan 193]
This is what is refered to as Tawassul.
As for استغاثة (Istigaatha), there exists Aimmah from the Salaf who interprete its meaning to be the same with tawassul. This will become much clearer as we highlight their sayings. Its grammatical meaning is طلب الغوث— to seek help/aid/succour, from a person. They say that seeking help from a person does not necessarily mean that the person will be the one to grant it as everyone knows and believes that it is Allah that grants such (this is one opinion). Although, the Arabic word (I seek succour) أستغيث may take on the meaning of الاستعانة (resorting to) and Allah says:
…إِیَّاكَ نَعۡبُدُ وَإِیَّاكَ نَسۡتَعِینُ
You (Alone) we worship and You (Alone) we resort to…
[Surah Al-Fatihah 5]
In the above verse, Allah uses the pronoun إياك rather than أنت. This is a possessive pronoun indicating an exclusive ownership/right to a particular thing and in this case عبادة (Worship) and استعانة (resorting to [for help, aid, succour]). With the Linguists (Arabic Syntax), إياك coming before نَعۡبُدُ and as well as نَسۡتَعِینُ gives the meaning that عبادة and استعانة are to be directed to the possessor (Allah) and to nothing else. This inadvertently makes the earlier interpretation of استغاثة inappropriate and thus Haraam. We should not lump this up with Tawassul.
Among the famous arguments of those who against Tawassul is “Since you are using the virtue of so-and-so Sheikh/scholar/Saint as an intermediary, then it means he is the one you are supplicating”, No! This is incorrect, a misunderstanding or a deliberate show of insincerity (عدم الإنصاف ).
No Sheikh nor Prophet can render any help to anyone not even the Prophet ﷺ.
This discussion continues in the next volume…..
Original and full audio of this lecture in yoruba language can be found on our Halqah Facebook group below:
https://m.facebook.com/groups/1219889145143341/permalink/1280961869036068/
Transcribed by: Ogundele, AbdulQayyum Afolabi