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Tawassul through the Prophets and the pious

Question:

What do the expert scholars of shari’ah say regarding people who take the Salihin (pious people) who have passed away, or their shrines as a means for their du’a to be accepted or to wear a ta’wiz (Islamic amulet)? Can we apply this verse of Allah ﷻ on them?

“And most of them are such that they do not believe in Allah except while ascribing partners (to Him)!” (Surah Yusuf:106)

Can Iman and Shirk be united simultaneously in the heart of a person?

Answer:

Allah has mentioned in the Holy Qur’an: “O you who have believed, fear Allah and seek the means (of nearness) to Him and strive in His cause that you may succeed.” (Surah al-Maidah: 35)

The meaning of ‘wasila’ is a means by which a certain goal is achieved. In this verse the word ‘wasila’ is all those righteous acts by which the nearness of Allah ﷻ is obtained.

It has been mentioned in a hadith: Abdullah bin Amr bin Al-As narrates that he heard the Holy Prophet ﷺ saying, “When you hear the call of the muadhin, you should also say the same words, then pray for blessings upon me because whomsoever sends (dua) of blessings upon me Allah ﷻ will grant him ten rewards, then beseech Allah ﷻ to grant me ‘al-Wasila’, which is the highest station in Jannah and will be awarded to one of His (best) slaves and I expect that I will be him. If anyone prays al-Wasila for me then my intercession will become halal for him.” (Sahih Muslim)

The noble Prophets and Messengers have been blessed with the station of shafa’ah (intercession) and it is unanimously agreed upon through their blessings the Awliya and Salihin have been granted intercession in this world and the hereafter.

Regarding shafa’ah, the earlier and later ‘Ulama of Islam have said that after the passing away of Ambiya (may peace be upon them all), Awliya and Saliheen, both tawassul and shafa’ah are permissible. Apart from Ibn Taymiyya and his followers no-one else has raised any objections to this.

The ‘Ulama have said both tawassul and shafa’ah are not haram or disliked in anyway. For example, a person saying: O Allah ﷻ for the sake of the Honourable Prophet’s ﷺ barakah, or for the sake of this pious scholar’s barakah, bless me or enable me to do righteous acts etc. This type of methodology has not a shred of of shirk in it. May Allah ﷻ preserve and protect us.

Any Muslim who holds the belief of tawassul and shafa’ah as being permissible, his aqidah is correct and sound. It will remain sound if he believes all benefits or harm are only from Allah ﷻ and He ﷻ is The true Giver and Withholder. He ﷻ has no equal or partner.

Through the means of Ambiya and Awliya, closeness to Allah ﷻ is sought because they are His ﷻ chosen and blessed creation. In front of Him ﷻ they hold an honourable station of loftiness and they have been given the permission to intercede.

This Fatwa is written by Dr. Hafiz Muhammad Munir Al-Azhari