Supplicating to Allah through a means or intermediary (Tawassul):
1) Seeking intermediary through one’s actions (Tawassul Bil-Amaal)
This refers to using one’s virtuous deeds and righteous acts as a means of requesting Allah’s aid. For instance, one may say, “O Allah, please grant my request due to the good deed I performed on a specific day.”
The proof of its acceptability is the Hadith of the Prophet (ﷺ) about three individuals from a previous nation who were trapped in a cave. Each one of them appealed to Allah by mentioning a good deed and then said, “O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.” Consequently, Allah caused the rock to move, and they were all freed from the cave.
(Bukhari 3465, and Muslim 2473)
This form of Tawassul is permitted
2) Seeking intermediary through living persons (Tawassul Bil-Ahya)
This involves using a living person as a means of supplicating to Allah Most High due to their righteousness and close relationship with Allah.
One of the proofs of its acceptability is the narration of Anas ibn Malik (may Allah be pleased with him) that the companion Umar ibn al-Khattab (may Allah be pleased with him) sought rainfall from Allah during a drought by utilizing the intercession of the Prophet’s uncle, al-Abbas ibn Abd al-Muttalib (may Allah be pleased with him).
(Sahih al-Bukhari)
The Messenger of Allah (ﷺ) also said to Umar (may Allah be pleased with him) when the latter was leaving for Umrah, “Include us, my dear brother, in your supplications.”
(Abu Dawud and Tirmidhi)
This form of Tawassul is also permitted
3) Seeking intermediary through the names and attributes of Allah (Tawassul Bi- Asma Wa-Siffat)
This involves using the names and attributes of Allah, such as Ar-Rahman (The Merciful) and Ar-Raheem (The Compassionate), as a means of supplicating Allah Most High. For instance, one may say, “O Allah, You are Ar-Rahman, have mercy on me. You are Al-Ghafoor, forgive me.”
This form of Tawassul is permissible.
4) Seeking intermediary through your Love of the Messenger (Tawassul bil Hubay Rasul)
This refers to using the action of the heart, Love of the Messenger (ﷺ) as an intermediary when supplicating Allah Most High. For example, one says, “O Allah, please fulfill my need in consideration of the love of the Messenger in my heart”
This type of Tawassul is seen as a sub-category from (Tawassul Bil-Amaal) – Seeking intermediary through righteous actions of the heart.
This form of Tawassul is permissible according to the stronger opinion.
5) Seeking intermediary through the Status of the Messenger or pious person.
Those who go to graves but do not call out the dead, rather, they ask Allah but use the status of the dead entity as a Tawassul. For example, they may supplicate, “Oh Allah! grant me such and such by the high rank or blessing of so and the Prophet !”
This practice is considered forbidden as it is not legislated in the Shariah but isn’t considered shirk. It’s a Biddah (Innovation)
6) Going to the grave of the Prophet (ﷺ) and requesting him to supplicate on one’s behalf.
For example, one says, “Oh Prophet, pray for me that Allah Most High fulfills my work.”
It is not considered Shirk. Ibn Taymiyyah, in his book Qaa’idah Jaleelah Fee al-Tawassul al-Waseelah, states that none of the Salaf (early generations of Muslims) practised such an act, as it can lead to Shirk (associating partners with Allah) and worship of other than Allah.
وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ
“The living and the dead are not the same. Verily, Allah will make hear whomever He wills, but you cannot make those in the grave hear.”
(Surat al-Fatir 35:22)
It’s a Biddah (Innovation) that is a means to Shirk
The practice of going to graves to request the deceased generally to make supplications on behalf of the living is considered forbidden in Islam, as it can be seen as a form of seeking assistance from other than Allah which is Shirk.
7) Requesting the Prophet (ﷺ) from a distance (and not at his grave) to supplicate on one’s behalf.
For example, whilst sitting at home, one says, “O Prophet, please pray for me that Allah forgives my sins.”
This practice is forbidden and is Shirk if the person believes the Prophet (ﷺ) is able to hear his call and has the ability granted to him to hear his and multiple people’s calls at one time whilst in the grave. This is Shirk in Asma wa-Sifat.
If the person has an incorrect understanding that Allah Most High conveys the message to the Prophet (ﷺ), which has no proof to establish this.
The Hadith about the salutations (Salawat) recited upon the Messenger of Allah (ﷺ) are conveyed to him [by the angels]. Still, there is no mention of Dua’ requests being conveyed to him. The Hadith of the Salawat being conveyed is exclusive to the Messenger (ﷺ).
The Messenger of Allah, (ﷺ), said:
فَأَكْثِرُوا عَلَيَّ مِنْ الصَّلَاةِ فِيهِ فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ
“Send blessings upon me often, for your blessings are presented to me.”
(Sunan Abu Dawud 1047, Sahih)
It’s a Biddah (Innovation) that leads to Shirk to say the least in the latter account
Supplicating to, Calling Upon, and Seeking the Help of other than Allah (Istighatha and Istiaana Bi-Ghayri Allah):
1) Seeking help from one another in worldly matters that is within his ordinary ability.
This refers to asking for help from a living person in matters ordinarily in his control or in apparent causes (al-Asbab al-Zahira), for example, seeking help from a medical doctor for treatment, taking medicine, or asking an engineer to fix one’s vehicle.
فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ
“And the one from his faction called him to be rescued against the one from his enemy, so Musa struck him and [unintentionally] killed him.”
(Al-Qasas: 15)
This is permitted, assuming that the individual being requested for assistance is viewed only as a means, with the recognition that Allah is the sole source of outcomes.
2) Calling upon and seeking help in matters of the unseen through the belief that Allah has granted the ability.
This refers to asking a deceased (or living) person such as a Prophet or pious person for help in matters of the unseen (Al-Umouur ul-Ghaybiyya) which are not ordinarily in the control of humans.
For example; asking for good weather, children, prosperity, or help in times of distress such as saying “O Messenger of Allah, help me (Ya Rasul Allah Madad)” or addressing the person in the grave and saying “Assist me in my trial” – believing that the one whose help is being sought is merely a means and not independent of Allah, and that only Allah helps in absolute terms and without Him no one can help. They have been given the ability to help in the matter.
This is Shirk in an absolute sense like the Shirk of the Mushrikeen at the time of the Prophet. This is Shirk Ruboobiyah (association in Lordship) it is the belief that Allah has given control of his dominion to his creation in some capacity.
إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ
If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad (ﷺ)) like Him Who is the All-Knower.
عَنْ ابْنِ عَبَّاسٍ قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا فَقَالَ يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلْ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ وَاعْلَمْ أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ رُفِعَتْ الْأَقْلَامُ وَجَفَّتْ الصُّحُفُ
Ibn Abbas reported: “I was riding behind the Messenger of Allah, peace and blessings be upon him, when he said to me, “Young man, I will teach you some words. Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. If you ask, ask from Allah. If you seek help, seek help from Allah. Know that if the nations gathered together to benefit you, they could not benefit you unless Allah has decreed it for you. And if the nations gathered together to harm you, they could not harm you unless Allah has decreed it for you. The pens have been lifted and the pages have dried”
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
And they worship besides Allah things that hurt them not, nor profit them, and they say: “These are our intercessors with Allah.” Say: “Do you inform Allah of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him!
عَنْ النُّعْمَانِ بْنِ بَشِيرٍ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ الدُّعَاءُ هُوَ الْعِبَادَةُ ثُمَّ قَرَأَ وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
Al-Nu’man ibn Bashir reported: The Prophet, peace and blessings be upon him, said, “Supplication is worship itself.” Then, the Prophet recited the verse, “Your Lord said: Call upon Me and I will respond to you. Verily, those who disdain worship will enter Hell in humiliation.” (40:60)
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ
“And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection.”
3) Calling upon and seeking help from deceased (or living) persons in absolute terms
This refers to asking a Prophet or saint directly for help, believing that Allah Most High has delegated some of his powers to him in a particular area, after which he has become independent in those powers, and can do whatever he wants, whenever he wants, gives to whoever he wants and withholds from whoever he wants, without needing permission from Allah in each and every moment of executing those powers (like the King’s delegation of powers to his viceroy and other officials). For example, asking a saint to grant children with the belief that he has been given complete control of this area by Allah Most High.
Istighatha with this type of belief is clear and major Shirk, and takes one out of the fold of Islam because one is assuming that the deceased shares divinity and certain characteristics of Allah Most High.
This was the type of Shirk committed by the idolaters and polytheists of Makkah and severely condemned by Allah Most High. Unlike worldly kings, Allah does not have such subservient rulers working under Him who, after having received powers from Allah, become independent. The worldly kings require such deputies because of their weaknesses, whilst Allah Almighty has no such need. All matters are in His hands, and nothing is in the hand of another in an independent fashion.
مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
Allah Most High says: “You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ
Say: “In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, (i.e. if Allah saves anyone none can punish or harm him, and if Allah punishes or harms anyone none can save him), if you know.”
[Tafsir Al-Qurtubi, Vol. 12, Page 145]
“You alone do we worship, and from You alone do we seek help.”
(Qur’an 1: 5).
This is even more serious when the one whose help is being sought is regarded as omnipotent (Qadir al-Mutlaq), i.e. he has absolute, permanent, and intrinsic powers in which he is not always dependent on the Will of Allah, and this power was not given to him by Allah. Such a belief was not even held by the disbelievers and idolaters of Makka about their objects of worship.
وَلَا تَدْعُ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَ ۖ فَإِن فَعَلْتَ فَإِنَّكَ إِذًا مِّنَ الظَّالِمِينَ
“And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.”
إِنَّ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ
“Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him.”
4) Calling upon others in imaginary terms
This is when a poet – for example – addresses a Prophet, saint, or even inanimate objects in imaginary and figurative terms, merely to express love and desire. Such poetry has been related by a number of Imams and great scholars of Islam in which they address the Messenger of Allah (ﷺ)
The purpose isn’t to invoke the recipient’s presence or assume they can hear, but rather it’s an expression of affection and yearning. Nevertheless, in an environment where these words may be misinterpreted or give rise to false assumptions and beliefs, it’s best to refrain from using them.
Ahlul-Hadith 