Home > Tawheed > Tawassul is to ask, supplicate and depend on those who can’t help for assistance, this is Shirk

Tawassul is to ask, supplicate and depend on those who can’t help for assistance, this is Shirk

Ibn ‘Aqeel said, as was narrated by Ibn Muflih in his book al-Furoo’ [2/273]:

Some of the creation have no manners with the graves, they adorn them, kiss and perform Tawaaf around them. They do this as a means of Tawassul to Allaah.
He also said:
…And this is not sufficient for them, but they go into further extremes by saying things like; ‘the hidden affairs that are only known between you (the person in the grave) and Allaah’. Anything that is only known to Allaah, how can we say that this is between Him and His creation?
He also said:
The use of lamps, incense and Oud is prohibited and they even build towering doors over them. They call these doors ‘witnesses’. Their sick are given earth from these graves as a means of seeking intercession. Furthermore, they place writings (with their names and complaints) within the soil as a means of intercession. They may even sometimes pierce these writings by drilling them down into the grave. They say things like; ‘my beauty has become scabby’ or ‘my land has become barren’, as if they are talking to alive being and they supplicate to them.
Imaam at-Tahaawee al-Hanafee in his Aqeedah at-Tahaawiyyah [1/229]:
Seeking intercession for those who are steadfast, is a right that has been given to them and this has been narrated in the narrations.
As for the intercession of the Prophet [May the Peace and Blessings of Allaah be upon them] and other than him in the life of the Dunya by asking them to make Dua’a for them, then this needs to be analysed further. If the person calling sometimes says, ’I ask you by the right or status of Your Prophet’ or by ‘the right or status of so-and-so’. This is dividing what is solely for Allaah with His creation and this is prohibited, from two aspects;

Firstly, this is swearing by other than Allaah

Secondly, the person believes that other than Allaah has a right in this regard.
Fakhr ad-Deen ar-Raazee al-‘Asharee in his book Kitaab Lawaami’ al-Bayyinnaat [Pg.88] in Tafseer of the Ayah;
“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me”
[Baqarah 2:186]

This is as if Allaah, The Glorified and Exalted, is saying;

In the times of Dua’a then there is no need of having anything to intercede between me and you. You are a slave, all you need is me, Your God, al-Ghanee.
He also said in his tafseer under the following Ayah:
“And they worship other than Allah that which neither harms them nor benefits them, and they say, “These are our intercessors with Allah ” Say, “Do you inform Allah of something He does not know in the heavens or on the earth?” Exalted is He and high above what they associate with Him”
[Yoonus 10:18]
Looking at our times, we can clearly see that most people have become busy with glorifying graves of their elders. They believe that if they venerate these graves then they will receive intercession with Allaah, the Most High.
Aboo Haneefah said, “It is prohibited to say; ‘I ask You by the right or status of so-and-so or by the right or status of Your Prophet or Your Messenger’.”
Sharh Mullah ‘Alee Qaaree of Fiqh al-Akbaar, Pg. 110
Aboo Yoosuf, the student of Aboo Haneefah, said:
“Do not supplicate to Allaah by others.”
Fatawaa al-Hindiyyah 5/280 and Sharh Mullah ‘Alee Qaree Pg.110
Al-‘Izz bin Abdul-Salaam in his Fataawaa Pg. 126:
And we don’t make any division in supplicating to other than Allaah, from the Prophets, the Angels or the righteous. This is because they do not qualify to have this stature. Therefore, they are not worthy of it and also by doing this, you will put them on the level with the One Who Alone Deserves this right or given this Majesty.

Also see; Al-Haythamee said in Haashiyyah ‘Alaa al-Eedaah Pg. 452 and al-Manaawee in Fath al-Qadeer 2/135

source: http://ahledhikr.blogspot.co.uk

Categories: Tawheed
  1. Ibn Sulaiman
    September 26, 2012 at 22:29

    Assalaamu alaikum wa rahmatullhi wa barakatuh

    Bismillah al-Rahman al-Rahim

    May Allah guide us all. The title here is ‘grave worship’, however I found that the fatwa which is linked here has nothing to do with grave worship, it is to do with tawassul. These are two different things. Grave worship is haram and forbidden in Islam and an act of shirk. Tawassul is different; it is not asking help from the grave or the person in the grave, it is asking the help of Allah.

    Therefore, I would like to say that to put such a title and mislead the readers is not an appropriate thing to do. Lying and misleading are great sins in Islam. Allah has cursed the liars in many places in the Qur’an. The Prophet (Peace and Blessings be upon him) has condemned lying and listed it amongst the signs of a Munafiq (hypocrite). Misleading people is also a grievous sin in Islam.

    If according to you tawassul is grave worship (which it is not) then what do you say of Shaikul Islam Ibn Taymiyah when he strongly refutes those who deny that du`a near the graves of the Prophet (Peace and Blessings be upon him) and the pious may be more likely to be accepted due to their blessings. He adds in Iqtidaus Siratil Mustaqim, “It is not part of this topic what has been narrated in regards some people hearing a return of their greeting from the grave of the Prophet (Peace and Blessings be upon him) or the graves of others amongst the pious. Indeed Sa`id bin al-Musayyib heard the azan from the grave during the nights of al-Harrah”. [p373]

    In the same book, he wrote, “In the same way it is narrated that a man came to the Prophet (Peace and Blessings be upon him)’s grave and complained about drought. He then had a vision of him and he ordered him to go to `Umar and tell him to go to the people and perform istisqa”. [p373]

    On the same page he said, “Similar occurrences happen to those less than the Prophet (Peace and Blessings be upon him) and I know many such incidents.” [p373]

    What can be said thus about Shaikul Islam?

    With regards to tawassul it is the aqidah of the Ahlus Sunnah wal jama`ah that it is permissible. The hadith of Uthman bin Hunaif (R.A.) is clear in this regard. For the full hadith refer to Tirmidhi, 3595, vol.2, p197, abwab ad-da`wat. It has also been narrated by Nasai, 663, p203, `amal al-yaum wa al-laylah, Ibn Majah, 1385, p99, Sahih Ibn Khuzaimah, 1219, and Al-Hakim, 1180, vol.1, p458, and he said it is a Sahih hadith on the conditions of Shaikhain (Bukhari and Muslim) and also Tabrani, 8311, vol.9, p30. Also refer to at-Targib wat-Tarhib, vol.1, p438, kitab an-nawafil. Baihaqi has also called it Sahih.

    These narrations are of the tawassul of the Prophet (Peace and Blessings be upon him) by a companion. Tabrani has narrated the narration with the addition of the Prophets and Messengers of the past nations also with a ‘Jayyid’ chain of narration, Hashiyatul `Allamah ibn Hajar al Haithami `ala sharh al-idah fi manasikil haj, p452. Hakim says that this hadith is Sahih, al-Mustadrak, vol.1, p700, kitab al-du`a wa al-takbir…. Ibn Hajar Makki, `Allamah Zurqani, `Allamah Khalil, `Allamah Qastalani, Qadhi `Iyadh have all in the books given permission of tawassul. al-mawahib al-ladunniyyah, vol.8, p317. Kitab al-shifa’, vol.2, p35, fasl fi ta`zim an-nabi. `Allamah ibn Humam has also stated this in fathul qadir, vol.3, p181, kitab al-haj, al-maqsad al-thalith fi ziyarati qabr an-nabi.

    Also refer to at-tawassul wal-wasilah, p83. Al-ithaf, vol.5, p66, kitab al-athkar wa al-da`wat. This companion then encouraged someone else to do the same after the demise of the Prophet (Peace and Blessings be upon him) as narrated by al-mu`jam al-kabir lit-Tabrani, 8311, vol.9, p31, al-khasas al-kubra, vol.2, p201, at-Targib wat-Tarhib, vol.1, p438, kitab al-nawafil. `Allamah Zurqani has also written with regards to tawassul in sharh mawahib, vol.8, p318.

    Also refer to Ruh al-Ma`ani, vol.6, p128, surah al-maidah, verse: 35. Tawassul with good actions can be found in hadith al-Gar, al-Bukhari, vol.2, p883, kitab al-adab.

    For the meaning of tawassul please refer to ruh al-ma`ani, vol.6, p125-127, surah al-maidah, verse: 35.

    For rasail on tawassul, please read al-fajr al-sadiq fi rad `ala munkir al-tawassul…. (about 121 pages), al-tawassul bin-nabi wa jahlatil wahhabiyyin mulhiqah al-tawassul bin-nabi (about 326 pages). Also, tabqat al-shafi`iyyah al-kubra, vol.9, p35-91, tabqat subki, vol.10, p139. `Allamah Yafi`i’s maratul jinan wa `ibratul yaqthan fi ma`rifati ma yu`tabar min hawadith al-zaman, vol.4, p278. `Allamah ibn Makki’s fatawa hadithiyyah, p114. Also, tathkirah al-huffaz, p316, li Sabt ibn al-`Ajami.

    Please do not confuse tawassul with grave worship, as there is a distinct difference between the two.

    May Allah guide us all and unite the Muslims.

    Allah knows best.

    Ibn Sulaiman

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