The followers of Imam Ali (a.s) > The Belief of Shia > Other beliefs

"Tavassul" to the beloved ones of Allah is a matter that is known amongst the Muslims of the world and from the day the Islamic Shariat was conveyed through the Holy Prophet its legality was also declared by way of Islamic traditions.

It was only in the 8th century A.H. that Tavassul' was rejected by lbn - Taimiyya and two centuries later Mohammad - ibn - Abdul Wahab intensified this objection. Tavassul was introduced to be unlawful and heresy and occasionally was labeled as worshipping the divine leaders. And it is needless to mention that worshipping other than God amounts to polytheism and is forbidden.

We shall later on have a separate discussion regarding the meaning of worship (Eba'dat) and we shall remind you that "tavassul to the divine leaders on the one hand will be counted as worship' and polytheism and on the other hand will be considered as desirable and "Mustahab having no sign of worship. However we shall not discuss them here. What is important to know is that tavassul to the divine leaders is done in two ways:

اللهم اني توسل اليك بنبيك محمد صلي الله عليه و آله و سلم ان تقضي حاجتي·

"O lord I take recourse to your Messenger Mohammad (s.a.w) in order that you fulfill my wish".

2- Tavassul to their position and reverence before Allah and their rights, like we say:

اللهم اني اتوسل اليك بجاه محمد صلي الله عليه وآله و سلم و حرمته و حقه ان تقضي حاجتي·

"O lord I take their position and their respect which they have before Thee as the means for my need to be fulfilled by Thee".

From the view - point of the Wahabis, both these types are declared to be forbidden whereas the Islamic traditions and the practice of the Muslims bear witness contrary to the views of the Wahabis and recommend tavassul of both these types.

At first, we shall reflect the Islamic traditions one by one and then mention the practice of the Muslims.

By paying attention to both these reasoning's the matter of heresy and unlawfulness will automatically cease to exist.

But, whether "tavassul to divine leaders amounts to their worship or not will be discussed in the section of "meaning' of 'worship' and that section will be the most sensitive part of our discussion.

There are many traditions mentioned in the traditional and historical books which bear testimony to the correctness and verity of the matter of "tavassul to the divine leaders themselves and their position. Here, we mention a part of those traditions:

ان رجلا ضريرا اتى الى النبي صلي الله عليه و آله فقال ادع الله ان يعافيني فقال ان شئت دعوت و ان شئت صبرت و هو خير قال فادعه فامره ان يتوضا فيحسن وضوء و يصلي ركعتين و يدعو بهذا لدعاء: اللهم اتى اسالك و اتوجه اليك بنبيك محمد نبي الرحمة يا محمد اني اتوجه بك الى ربي في حاجتي لتقضي اللهم شفعه في· قال ابن حنيف فوالله ما تفرقنا و طال بنا الحديث حتى دخل علينا كان لم يكن به ضر·

A blind person approached the Holy Prophet and said: "Request Allah to cure me". The Holy Prophet replied: "If you wish so I will pray for you but be patient for that is much better. The blind man asked the Holy Prophet to pray for him. The Holy Prophet ordered him to take proper Wuzu and then recite two Raka't (units) of salat and this Dua: "O 'Lordl I request from Thee; I pay attention to Thee through (the channel) of your Prophet Mohammad, Your blessed Prophet. O Mohammad, I turn to my Lord for the fulfillment of my need through you so that my need is answered. O Lord, accept his intercession for me..."

There is no nothing to be said about the correctness and verity of the reference of this tradition. Even the leader of the Wahabis i.e. Ibn Taimiyya has declared its reference to be correct and has said that by Abu Jafar whose name has come in the reference of tradition is meant Abu Jafar khutmi and he is a reliable man. (1)

Rafa'ee, a contemporary writer to Wahabi who strives to cast down the credibility of the traditions of Tavassul says with regard to this tradition as such:

(2) لا شك ان هذا الحديث صحيح و مشهور و قد ثبت فيه بلاشك·

In the book of "At-Tavassul", Rafa'ee says: "This tradition has been mentioned by Nesa'ee, Beihaqi, Tabarani, Tirmizi and Hakem in their own Mustadrak and two recent writers have inserted the sentence

"This tradition has been narrated by Bukhari in his Tarikh, Ibn Maajah and HaRem in their Mustadrak with correct documents and Jalaluddin Suyuti in his Jaamae.

1- Sunan-ibn-Maajah Vol 1 page 441 from the publications of Dar-Ehyal- Iiutubul-Arabia-Esal- BabilHalabi-wa-Shurakaa, research by Mohammad fava'ad Abdul Baqi tradition No. 1585.

2- Musnad Ahmad-ibn-Hanbal Vol.4 page 158. He has narrated this tradition in three ways from the Musnad of Osman-ibn-Hunaif printed from Al-Maktabul- Islamia, institute of Darus-Sader, Beirut

3- Mustadrak of HaRem Vol.1. page 315 printed from Hyderabad. After narrating the tradition he says:

"This tradition is correct according to the criteria set by the Shaikhains and they have not narrated it'.

4- Al-Jaama-us-Sagheer written by Suyuti narrated from Tirmizi and Mustadrak HaRem page 59.

5- Talkhees Mustadrak written by Zahabi (died in 748) which is printed below Mustadrak.

6- At-Taaj Vol.1. page 286. This book is the collection of the traditions of the five books of Sihah except Ibn-Maa'Jah.

Therefore it is needless to speak and discuss about the reference of this tradition.

You hand over this tradition to someone who is acquainted with Arabic language and a person whose mind is completely free from the controversies of the Wahabis in the matter of Tavassul' and ask him what the Holy Prophet has commanded him in the Dua` which he taught the blind man and how he guided him as to how one's Duas are easily answered! He will immediately reply: The Holy Prophet has taught him to consider the blessed Prophet as a channel and to seek Tavassul from him and ask God to fulfill his wish. This matter can easily be understood from the following sentences:

In clearer terms, he asks from God through the channel of Nabi and also turns to God through him. Moreover by Nabi is meant Nabi himself and not the Dua' of Nabi; To imagine that it means the Dua of Nabi is deficient of any reason.

Anyone who predetermines the word of Dua` has no reason other than pre-judgment since, the one who commends such a word and does not think Tavassul to people to be correct forcibly strives to predetermine the word of Dua` so that nobody opposes his idea and eventually he may say: it means Tavassul to the Dua` of the Prophet and not the Prophet himself and Tavassul to the "Dua` of someone is proper.

In order to clarify that asking God for the sake of the Prophet and paying attention to Him through His channel is the correct purport, the word of

shows that he (i.e. the blind man) is referring to Hazrat Mohammad himself and not his Dua.

In all of these sentences what is said and explained is the very personality of the Holy Prophet and his great position and there is no talk of the Dua` of the Holy Prophet.

With this explanation all the five objections which the Wahabi writer Rafa'ee has mentioned in the book "At-Tavassul-lla-Haqeeqatul-Tavassul' is done away with and we have brought the details of the objections and its reply in the book of Tavassul. Interested readers can refer to them on pages 147 to 155.

Anyone who leaves his house for salat and recites in this state the following Dua`, he will meet the mercy of Allah and one thousand angels will seek forgiveness for him. (4)

اللهم اني اسالك بحق السائلين عليك و اسالك بحق ممشاى هذا فانى لم اخرج اشرا و لا بطرا و لا ريا و لا سمعة و خرجت اتقائ سخطك و ابتغاء مرضاتك فاسئلك ان تعيذنى من النار و ان تغفر لي انه لا يغفر الذنوب الا انت···

`O God I ask Thee by the right of the questioners and by the honour of the steps which I take in Thy direction, I have not left the house for the purpose of disobedience or recreation or hypocrisy. I have left for keeping away from Thy anger and achieving Thy satisfaction. I ask Thee to keep me away from the Fire and forgive my sins for nobody forgives the sins except Thee.

This tradition clearly bears testimony to the fact that man, while asking God for his need to be fulfilled can take the position and status of a pious person as his channel and the reasoning of this tradition brings to light our objective. (5)

After disobedience of Allah, Hazrat Adam (a.s), in the light of the words which were manifested from God, repented as Quran says:

(6)فتلقى آدم من ربه كلمات فتاب عليه انه هو التواب الرحيم

Regarding the interpretation of words which has come down in this Ayat, a group of commentators and traditionists, by relying on the following tradition are having a view, which by paying attention to its text will become clear for us.

Tabarani in Al-Muajam-us-Sagheer,Hakem Naishabouri in Mustadrak Sihah, Abu Naem Isfahani and Beihaqi in the book of Dala'el-un-NabuWWa, lbn - Asalcer Shaami in his Tarikh, Suyuti in Durrul-Mansoor and Aaloosi in Ruh-ul-Maani' (7) have narrated from Omar - ibn -Khattab that the Holy Frophet(s.a.w) has said:

لما اذنب آدم الذي اذنبه رفع رأسه الي السماء فقال اسألك بحق محمد الا غفرت لي فاوحى الله اليه و من محمد؟ فقال تبارك اسمك لما خلقت رفعت رأسى الى عرشك فاذا فيه مكتوب لا اله الا الله و محمد رسول الله فقلت انه ليس احد اعظم عندك قدرا: ممن جعلت اسمه مع اسمك فاوحى اليه انه اخر النبيين من ذريتك و لولا هو لما خلقتك·

When Adam committed the sin he raised his head towards the sky and said (0 God) I ask Thee by the right of Mohammad that You forgive me. God revealed to him: Who is Mohammad? Adam replied: When You created me, I raised my head towards the Arsh (Throne) and I saw that on it was written There is no God except Allah and Mohammad is the Messenger of Allah. I said to myself that Mohammad must be His greatest creature that Allah has kept His name besides his own name. At this moment, it was revealed to him that Mohammad was the last of the Prophets from his progeny and if it was not for Muhammad, God would have not created him.

1- In the Holy Quran the word of 'kalimaat' (words) is applied to personalities contrary to what is common amongst us. For example:

"That Allah gives you the good news of Yahya verifying a Word from Allah." Surah Aal-Imran, Ayat 39.

يا مريم ان الله يبشرك بكلمة منه اسمه المسيح عيسى بن مريم·

"O Marium, surely Allah gives you good news with a Word from him (of one) whose name is the Messiah, Isa son of Marium". Surah Aal-Imran Ayat 45.

انما المسيح عيسى بن مريم رسول الله و كملته

"The Messiah, Isa son of Marium is only an Apostle of Allah and His Word". Surah Nisa` Ayat 171.

قل لو كان البحر مدادا كلمات ربي لنفد البحر

و البحر يمده من بعده سبعة ابحر ما نفدت كلمات الله

"With seven more seas to increase it, the words of Allahwould not come to an end". Surah Luqman Ayat 27.

Considering that the word of 'kalimaat' has come in the Ayat under our discussion, we can say that by 'kalimaat' is meant the same noble personalities to whom Tavassul is sought and in the aforesaid tradition, only the name of Mohammad is mentioned from amongst the names of those personalities. Therefore, in Shi'a traditions, this reality is narrated in two ways. Sometimes 'kalimaat' is interpreted as names of these holy personalities and sometimes it refers to their sparkling light. Here is both the interpretations:

ان آدم راى مكتوبا على العرش اسماء معظمة مكرمة فسال عنها· فقيل له هذه اسماء اجل الخلق منزلة عند الله تعالى و الاسماء محمد و علي و فاطمة و الحسن و الحسين فتوسل آدم عليه السلام الى ربه في قبول توبته و رفع منزلته·

"Adam saw the names which were written in Arsh (throne) and did Tavassul to them. It was told to him that these names were the most honourable creatures of Allah and they were Mohammad, Ali, Fatemah, Hassan and Hussain.Adam repented by doing Tavassul' to them. (9)

Another Shia tradition mentions that Adam saw the sparkling light of these five personalities. For knowing this tradition, please refer to Tafseer-e-Burhan.

2- By referring to the historical and traditional books it becomes clear thatTavassul of Hazrat Adam to the Holy Prophet was one famous and well - known matter. As, Imam Malik told Mansoor Dawanaqi in the shrine of the Holy Prophet as such:

"The Holy Frophet is your clannel and your father, lrlazrat Adam's channel." (10)

"On account of him, Allah accepted the Dua' of Adam and saved Noah inside the ship. They are such people through whom Adams s sin was pardoned and they are those who are the channels to Allah and the sparkling stars". (11)

FOURTH TRADITION: TAVASSUL OF A PROPHET TO THE RIGHTS OF A PROPHET AND THE RIGHTS OF THE PREVIOUS PROPHETS:

لما ماتت فاطمه بنت اسد دخل عليها رسول الله صلي الله عليه وآله و سلم فجلس عند راسها، فقال رحمك الله يا امي بعد امي ثم دعا رسول الله صلي الله عليه و آله اسامة بن زيد و ابا ايوب الانصارى و عمر بن الخطاب و غلاما اسود يحفرون قبرها فلما بلغو اللحد حفر رسول الله بيده و اخرج ترابه فلما فرغ دخل رسول الله صلي الله عليه و آله و سلم فاضطجع فيه ثم قال: الله الذي يحيي و يميت و هو حي لا يموت اغفر لامي فاطمة بنت اسد و وسع عليها مدخلها بحق نبيك و الانبياء الذين من قبلى·

When Fatemah, daughter of Asad passed away and the Holy Prophet was informed about her death he came and sat besides her and said:

O my mother after my mother, may God have mercy upon you. Then he asked Asama, Abu Ayyub, Omar - ibn-Khattab and a black slave to prepare one grave. When the grave was ready the Holy Prophet made a niche in the side of the grave and buried her with his own hands and then recited this Dua': "O Allah the One who gives Life and Death: the One who is All - Living and never dies, Have mercy on Fatemah daughter of Mad and make her abode vast by the right of your Prophet and the Prophets which were before me".

(12) واه الطبرانى في الكبير و الاوسط و ابن حبان و الحاكم و صححوه·

"This tradition is narrated by Tabarani (in his Muajam), Ibn Habban and Hakem and they have confirmed its authenticity".

Sayed Ahmad Zaini Dehlan writes in the book Durrar-us-Sania-fi-Raddo-alal-Wahabia as such:

روى ابن ابي شبية عن جابر مثل ذلك و كذا روى مثله ابن عبدالبر عن ابن عباس و رواه ابو نعيم في حلية الاولياء عن انس ذكر ذلك كله (13) الحافظ جلال الدين السيوطي في الجامع الكبير·

The famous traditionist lbn-Abi-Shaiba has narrated this tradition from Jaber. Ibn Abdul Berr and Abu Na'eem too have narrated this tradition from Abbas and Anas respectively.

Jalaluddin Suyuti has brought all these matters in Jaama'e Kabir. The writer narrates this tradition in afore-mentioned form from two books which some of them contains the supplication related to our discussion while others do not.

Some of the Islamic traditionists have narrated that an Arab accompanied with some villagers approached the Holy Prophet and said:

(15) لقد اتيناك و مالنا بعيريئك (14) لنا و الاصبى يغط 2

"We have come to you while we are neither having camel with us to groan nor a child to sleep".

"We have come to you while blood drops from the bossom of the horses; the mother has been restrained from her baby. We are not having anything with ourselves for people to eat except for bitter leaves which they eat in the year of famine and some bad food from wool and blood. We are having no alternative but to seek shelter in you, and in whom can people seek shelter except the Prophets".

فقام رسول الله يجر ردائه حتى صعد المنبر فرفع يديه: اللهم اسقنا غيثا مغيثا ··· فما رد النبي يديه حتى القت السماء ··· ثم قال الله در ابي طالب لو كان حيا فقرت عيناه من ينشدنا قوله؟ فقام علي بن ابي طالب و قال و كانت تريد يا رسول الله قوله:

اجل: بلى فانشد على ابياتا من القصيدة و الرسول يستغفر لابي طالب على المنبر ثم قام رجل من كنانة و انشد لك الحمد و الحمد ممن شكر سقينا بوجه النبي المطر·

"Yes, my objective was the same as you have recited". Then Ali (a.s) read a portion of his elegy and the Holy Prophet asked blessings for Abu Talib on top of the pulpit. After this a man from the tribe of Bani Kanane stood up and recited some lines where the first line meant as follows: "All the praise is for You, 0 Allah; praise from Your worthy slaves. By resorting to the Holy Prophet, we have become satiated by the rainfall".

Numerous references have been narrated for this portion but the writer has narrated from the following documents:

a - Umdatul-Qar -fi-Shar-lrladees-Bukharl Vol.7. page 51 written by Badruddin Mahmood bin Ahmad Aain died in the year 855 printed by Edara Tabaa'tul - Muniria.

d - Al Hujjah-ala-Zaaheb-lila-Takfeet, Abi-Talib; written by Shamsuddin Abi Ali Fakhar bin Maa'd died in the year 650. Print of Najaf, Alawi press page 79.

ان سواد بن قارب رضي الله انشد لرسول الله قصيدته التي فيها التوسل و يقول:

"I bear witness that there is no God except Allah. You (0 Prophet) are trustworthy upon every hidden thing from the senses. From amongst the Prophets you are the most nearest channel towards Allah. 0 the son of the honourable and noble I you command us whatever you receive. 0, the most righteous Apostle! Although acting upon your commands causes the hair on the head to turn white, you be my intercessor on the Day when the intercession of the intercessors will be useless for Sawad-bin-Qaa'reb even to the extent of string of dates". (16)

Till here we were able to mention some of the traditions of Tavassul which have come in the historical and traditional books of Ahl-e-Sunnat.

However in the traditions of Shiite leaders, the matter of Tavassul' to holy personalities is so clear and obvious that it can be witnessed in most of their Dua`s (supplications).

Should we learn the Islamic instructions from Ibn-Taimiyya and Mohammad-ibn-Abdul Wahab or acquire them from the Household of the Messengership and the progeny of the Holy Prophet who by the order of Hadith-e-Saqalain, are an (The Lesser Weight) and/the Judge to Quran. Amongst the numerous Dua's which have come in Sahifa Alawia'i (17) or in Dua-e-Arafa of Hazrat Hussain bin Ali (a.s) or in Sahifa Sajjadia' we shall content our self with only one of them which is most suitable in connection with the previous tradition.

(18) اللهم انا نتوجه اليك في هذه العشية التي فرضتها و عظمتها بمحمد نبيك و رسولك و خير تك من خلقك

"O lord at such a moment which Thou have made it obligatory and honourable upon me I turn towards Thee and (I swear) by Mohammad thy Prophet, Thy Messenger and Thy best sent one".

The practice of the Muslims during the time of the Holy Prophet and also after him was that they were always seeking 'Tabarrruk' to the divine personalities themselves as well as to their position and status. Now we shall mention some of them here:

(1)- Ibn Athir Ezzudin bin-Mohammad bin Abdul Karim in the book Asad-ul-Ghaba-fi-Ma'rifa-Sahaba as such:

و استسقى عمر بن الخطاب بالعباس عاغم الرمادة لما اشتد القحط فسقاهم الله تعالى به و اخصبت الارض فقال عمر هذا: و الله الوسيلة الى الله و المكان منه و قال حسان:

(19) و لماسقي الناس طفقوا يتمسحون بالعباس و يقولون هنيئالك ساقي الحرمين

"In the year when famine reached its peak, Omar requested for rain through the channel of Abbass. God satiated them through him and every place became green. Thereafter Omar faced the people and said: "I swear by Allah that Abbass is our channel towards Allah and he is having a high station before Allah. Hassaan-ibn-Thabit recited a poem in his honour and said:

When famine had severely engulfed the entire area, the Leader requested for rain. Thereafter the clouds in the sky, through the brightness of Abbass satiated the people. Abbass who is the Uncle of the Prophet and alike the father of the Prophet has inherited such a position and status from him. Almighty Allah enlivened the places through him and every spot began to be filled with greenery after despair and disappointment. When it rained, people everywhere started seeking Tabarruk' by touching the body of Abbas and they said: Bravo 0 Saqi (cupbearer) of the two shrines".

Observing this part of history, a portion of which has also come in Sahih Bukhari, shows one of the means of Tavassul to the honourable personalities

(2)- Qastalani Ahmad bin Mohammad bin Abi Bakr contemporary to Jalaluddin Suyuti (died in the year 925) writes in the book Al-Mawahabul-Ladina-bil-an-Mohammadia-Fis-Siraatun Nabavia which has been printed in Egypt that:

ان عمر لما استسقىبالعباس قال يا ايها الناس ان رسول الله صلي الله عليه و اله وسلم كان يري العباس ما يري الولد للوالدفافتدوا به في عمه و اتخذوه وسيلة الى الله تعالى قفيه التصريح بالتوسل و بهذا يبطل قول من منع التوسل مطلقا بالاحياء و الاموات و قول من منع ذلك بغير النبي·

"When Omar requested for rain through Abbass he said: "O people I The Holy Prophet was looking at Abbass from a father's angle. You follow him and take him as your channel towards Allah".

This action nullifies the thought and idea of those who have prohibited Tavassul' to holy Prophet. (20)

(3)- When Mansoor asked the grand Mufti of Medina-Malik - that whether he should face the Qibla and recite Dua` or face the Holy Prophet (s.a.w), the latter replied:

لمتصرف وجهك عنه وهو وسيلتك و وسيلة ابيك آدم عليه السلام الى الله يوم القيامة بل استقبلة و استشفع به فيشفعك الله (21) تعالى قال الله تعالى و لو انهم اذا ظلمو انفسهم

"Why do you turn your face away from him? He is your means and your father, Hazrat Adam's channel on the Day of Judgment. You resort to him and take him as your intercessor (for) Almighty Allah accepts his intercession. Allah declares that if those who do injustice upon themselves...

(4)- Ibn Hajar Haisami in the book of 'Assawaaq-ul-Moharraqa'' (which Qazi Nurullah has criticized it under the title of Assawarem-ul- Moharraqa) has narrated the following two poems:

"The Household of the Holy Prophet is my channel towards Allah and it is through their means that I have hope that my book of deeds will be given in my right hand.

By taking into consideration these words, one can claim that the Holy outstanding personalities are one kind Quran has ordered for that:

(23) يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيلة

"0 you who believe! be careful of (your duty to) Allah and seek means of nearness to Him".

Waseelah (Channel) is not confined to observance of the Wajib' (obligatOry) and Haraam' (prohibited) acts. Instead, even the Mustahab' (recommended) acts such as Tavassul to Prophets is a Waseelah (channel) too. Can we find fault with so many Ulema's and scholars in understanding the meaning of Waseehah while they are the authorities in (passing) judgment and the protectors of traditions and are reckoned to be the Islamic scholars! Those who do not give importance to these kind of specifications and testimonies and think of their justification and interpretation are ante -judges who because of their pre - judgment do not reap the benefits of these testimonies and evidences. For presenting an example of their prejudice and pre -judgments, we bring here a matter which Bukharai has narrated about this historical event and hence realize how the curtain of prejudice has brought about deviation and an uproar in this matter. We have replied to them in the book of Tavassul page 155 to 140.

ان عمر بن الخطاب كان اذفحطوا استسقى بالعباس بن عبدالمطلب رضي الله عنه و قال اللهم كنا نتوسل اليك بنبينا فتسقينا و انا (24) نتوسل اليك بعم نبينا فاستقنا قال فيسقون·

During the period of famine, Omar bin Iihattab would take resort to Abbass - bin - Abdul Muttalib and say: "O God previously we were taking resort to Thy Prophet and Thou were sending Thy mercy on us; Now we take resort to Thy Prophet's send Thy mercy on us. At this moment it started to rain and everything got satiated".

There is nothing to be said about the authenticity and consensus regarding this tradition. Even Refa'ee who rejects under various pretexts, the reliable traditions on Tavassul has admitted the authenticity of this tradition and says:

ان هذا الحديث صحيح (25) فان صح هذا الجواز شرعا فنحن من اسبق الناس الى الخذ به و العمل بمقتضاه

Certainly this tradition is correct... If the purport of the tradition is a proof upon the correctness of Tavassul to people then we are the first people to take the step to accept its purport and act upon it.'

By paying attention to the sentences of the Caliph himself which he narrates to Abbass about Tavassul and especially when he swears by Allah

(26) هذا و الله الوسيلة الى الله و المكان منه·

it becomes clear that the reality of Tavassul in this case is Tavassul to the self or to the position and status of Abbass before God.

Shamsuddin Abu Abdulla Mohammad bin Noaman Maalaki (died in the year 683) narrates in his book "Mesbah-uz-Zalaam-fi-Mustaqeeseen-be-Kairul -Anam' the manner of Tavassul of Omar to Ibn Abbass as such:

اللهم انا نستقيك بعم نبيك صلي الله عليه و آله و سلم و نستشفع اليك بشيته فسقوا و في ذلك يقول عباس بن عتبة بن ابي لهب·

"O God we ask for rain through the channel of thy Prophet's uncle and we take his authority and previous record in Islam as our intercessor. At this moment, The mercy of Allah showered upon everyone. Abbass - ibn - Utba recited a poem in this regard and said: By the blessings of my Uncle, the land of Hejaz and its inhabitants got satiated. And at sunset, Omar did Tavassul to his authority.

Ibn Hajar Asqalani says in the book of Fath - ul - Baari -Fi-sharhe-Hadith-e-Bukhari: Abbass in his Dua said:

"The people resorted to me because of the bond of relationship which I have with The Prophet". As the respected readers have observed, the e is no place of doubt that the object was Tavassul to the position and status of Abbass and we are aware that from ancient times there is a saying that:

Anytime, a judgment is derived from a topic its content will be a testimony against the topic (and) a testimony upon the proof of judgment. That is to say, if the Holy Quran says:

(Securing the necessities of life for the women is a matter concerning those whose wives bear children for them) [Surah Baqarah: Ayat 233.]

it is a judgment due to expression of the reason of judgment and since women bring children for the men, their expenses in daily life should naturally be met by the men.

If it is said that a learned man and a scholar should be respected, it is because of his knowledge and wisdom. Therefore if Omar says:

he wishes to indicate the reason for doing Tavassul to Abbass. In other words, from among so many people, why should we do Tavassul to him? As Abbass himself said:

Taking into consideration these reasoning's, we can decisively say that Muslims in the beginning of Islam were doing Tavassul' to the righteous and virtuous personalities.

(6)- Poem of Safia' in grief of the Holy Prophet: Safia, daughter of Adbul Muttalib and aunt of the Holy Prophet recited a poem in grief of the Holy Prophet. Two of its lines are:

"O Holy Prophet you are our hope. You were a righteous person and never did you oppress anyone. You were good and kind to us; O our Prophet, amongst your nation whosoever (claims to be) in grief should shed tears for you".

This part of the poem which was presented in the presence of the companions of the Holy Prophet and which has been narrated by the historians informs us of the following points:

Firstly, conversation with the soul or so to speak, the address to the Holy Prophet after his demise was an action which was permitted and in vogue. As against the views of the Wahabis, these kinds of conversation is neither polytheism nor useless. As she said:

Secondly, by decree of the sentence 'Anta' Holy Prophet was the hope of the Islamic society in all the conditions. Even after his demise, his relation with us is not disconnected.

Here we shall mention some of the valuable writings of the great Sunni authors regarding Tavassul towards the Holy Prophet. Referring to these books will clarify for the Islamic scholars the position of this matter and will manifest the fad that the matter of Tavassul, contrary to the views of the Wahabis, was a practice in vogue amongst the Muslims.

(1)- Ibn Jauzi (died in 597) has written a book by the name of Al-Wafa-Fi-Fazael-Mustapha' and has earmarked one chapter for Tavassul to the Holy Prophet' and another chapter for 'Seeking Shifa from his grave'.

(2)- Shamsuddin Mohammad bin No'aman Maliki (died in the year 675) has written a book by the name Mesbah-Enthalam-Fi-Mustaqiseen-be-Khairal-Anam' and Sayed Nuruddin Samhoodi has narrated a lot from him in his book Wafa-ul-Wafa in the chapter of Tavassul to the Holy Prophet'.

(3)- Ibn Dawood Maliki Shaazali has brought in his book Al - Bayan - wal - Ekhtesar the Tavassul of Ulema` and pious people to the Holy Prophet in difficulties and hardships.

(4)- Taqi'uddin Sabaki (died in the year 756) has analyzed this matter in his book "Shifa-us-Seqam' 120 to 155.

(5)- Sayed Nuraddin Samhoodi (died in the year 911) has discussed this matter and brought testimonies to it in his book Wafa-ul-Wafa Alkbar-Darul-Mustapha Vol.2 pages 415 to 419.

(6)- Abul Abbass Qastalani (died in the year 952) in his book "Al - Mawahib-ul-Ladania'

(7)- Abu Abdulla Zarqani Mesri Maliki (died in the year 1122) in his book Shaarel - Mawaheb-ul-Ladania' Vol.8 page 517.

(8)- Khaledi Baghdadi (died in the year 1299) author of Solh-Ekhwan'. Apart from this, he has written a Risale' (treatise) in reply to Sayed Mahmood Wasi Baghdadi about Tavassul to the Holy Prophet and has been printed in the year 1506.

(9)- Adavi Hamzaavi (died in the year 1505) has discussed about Tavassul' in the book of kanzuI-Matalil page 198.

(10)- Azami Shafa'ee Qaza'ee author, of Furqaanul-Quran'. This book has been printed along with the book Asmaa-us-Safa'ar of Beihaqi in 140 pages.

By referring to these books some of which have presented the facts and most prominent amongst them being Solh-Ikhwan' and F'urqaan-ul-Quran; One can know what was the practice of the Muslims in every period concerning Tavassul' to the Holy Prophet and will reveal the exaggeration of Ibn - Taimmiyya and his follower.

يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيله و جاهدوا في سبيله لعلكم تفلحون

"O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful". (Mae'dah: 55)

This Ayat in general orders to seek Tavassul' but what exactly is Tavassul is not mentioned in this very Ayat. There is no doubt that performing the religious duties is 'Waseelah' (channel) but it is not confined to this meaning only. Instead by paying attention to the short history of Tavassul' to the divine leaders it will become clear that this action itself is one of the 'Waseelah' (channel) .Moreover, this matter will fully become clear by referring to the conversation of lmam Malik with Mansoor and also the incident of the second Caliph requesting for rain by doing Tavassul to Abbass, the Uncle of the Prophet.

1 - In Musnad of Ahmad, "Abujafar has come with the word of Khutmi although in Sahih of Ibn-Maajah Abu Jafar has come independently.

4 - Sahih of "Hafez Mohammad - bin - Abi - Abdullah bin - Maa'Iah Qazvini which is one of the six Sihahs. Vol. 1 page 261 - 262 chapter of "Mosques Egyptian edition, and refer to Musnad Imam Ahmad Hanbal vol.3 Hadith No 21.

5. The command which has come in the Ayat of 35 of Surah Baqarah is not a authoritative command. Instead, it is an order in the guided sense or so to say an advisory aspect and opposition to such acommand will not result in punishment and chastisement. Its consequence will be that the person will only be faced with the effect of the state of the action itself. If a doctor commands his patient who is suffering from cold not to eat sour things and muskmelon, opposing his command will have no result other than intensification of his cold. In the Holy Quran many Ayats testify that the divine prohibition was of a guided nature resulting in nothing but expulsion from heaven which is reckoned to be the effect of state of the action itself. Please refer to Ayats 118 and 119 of Sun Taha and the book of "Correct Tafseer of difficult Ayats of Quran the tenth matter from pages 73 to 82.

7- Mustadrak Hakem Vol.2 page 615, Ruh - ul - Ma'ani Vol.1. page 217, Durrul - Mansoor Vol.1 page 59, narrated from Tabarani, Abu Na'eem Isfahani and Beihaqi.

8- The text of the Hadith is taken from Durrul - Mansoor and differs slightly with the ten of Hakem in his Mustadrak although both are same in their contents.

9 - (14)- Majma'ul - Bayan Vol.1 page 89, Tafseer - e - Burhan Vol. 1 page 86-88; Ahadith No .2, 5, 11, 12, 14 and 27.

10- Sayed Ahinad Zaini Dehlan writes in the both 13, 15 and 16. "Durarus-Sania page 10 that Qazi Aiyaaz has narrated this incident with correct reference. Imam Sabaki in his book 'Shifa - us Saqem', Sayed Samhoodi in "Khulasatul - Wafa, Allamah Qastalani in "Al - Mawaheb - ul - Ladania and Ibn Hajar in "Al - Jauhar - ul - Munazzam have narrated this incident with correct references. Allamah Zlwqaani writes in "Sharh - e - Mawaheb that Ibn Fahd has narrated this with proper reference and Qazi Aiyeaz has narrated with correct reference. The text of the conversation of Mansoor with Imam Maalik will be discussed in the near future.

15 -'Yaghit' is derived from 'Ghatit' which means the noise of a child while sleeping.

16 - Durarus-Sania page 29 written by Zaini Dehlan and "At-Tavassul-Ha-Haqeeqatut-Tavassul page 300.

20 - Al - Mawaheb Vol.3. page 380 Egyptian edition and in "Fath - ul - Ban - fi - Sharhu - Bukhari Vol.2, page 413 Lebanon print. It has also come from Ibn Hajar Asqalani and Sharhul - Mawaheb Mohammad bin - Abdul - Baqi Maalaki Zarqaani (1055 - 1122)

25 - Although, it was worthy to say that 'this hadith is right' because technically, tradition is that which must be narrated from the Holy Prophet and our discussion too is about historical events arid we reminded you previously of the traditions of Tavassul'

29 - Zakha'er-ul-Oqba-fi-Manaqeb zul-Qurba page 252 written by Hafez Mohiyuddin Ahmad-bin-Abdulla Tabari, born in 615 and died in 694 print of Maktab-ul-Quds, Cairo and Majmauz - Zava'ed Vol.9 page 36, 2nd edition written by Hafez Nuruddin Ali - bin Abi Bakr Haisami. Let it not be unsaid that the sentence of 'kuntu rajawina' in the first line has come as 'kuntu wajawina' in the afore-mentioned book.

TAVASSUL (RECOURSE) TO THE DIVINE LEADERS