LITERAL MEANING OF TAWASSUL (توسل)

Tawassul (intermediation) and wasīlah (means) are similarly used. Lexicologists think that wasīlah is a means of achieving an objective.

1. Imam Rāghib Asfahānī comments:

Wasīlah means to seek willingly access to something and since it is based on willingness, it is related to wasīlah, the means of approach.[8]

2. Ibn Manzūr, in his research conducted on the word wasīlah, writes:

In fact, wasīlah is a means of approach to something to attain nearness to it.[9]

3. Imam Zamakhsharī says:

Everything that helps in seeking means of approach, that is, nearness to Allah, is wasīlah.[10]

TECHNICAL MEANING OF TAWASSUL (توسل)

tawassul (توسل) carries multiple meanings. It is used in the sense of need, inclination, stature and nearness; three of these senses are consistent with its technical usage:

1. Highest station

Wasīlah is the highest station in Paradise, which is reserved for the intercessor – the holy Prophet (صلى الله عليه وآله وسلم) – on the Day of Judgement. It is usual for Muslims to pray, after the call to prayer, that Muhammad (صلى الله عليه وآله وسلم) may obtain this station. It is related to Bukhārī that the Prophet (صلى الله عليه وآله وسلم) himself persuaded his followers to offer the following prayer:

Allah’s Messenger (صلى الله عليه وآله وسلم) said as reported by Jābir bin ‘Abdullāh: Anyone who prays after the call to prayer, “O Lord, in exchange for this complete invitation and standing prayer, make Muhammad (صلى الله عليه وآله وسلم) a source of intermediation and superiority and appoint him to the highest station in Paradise as promised by You,” my intercession for him on the Day of Judgement will be obligatory.[11]

In this supplication (du‘ā’), al-wasīlah means ‘a spot which is a special grade of excellence in Paradise,’ this is also the highest station reserved for the Prophet (صلى الله عليه وآله وسلم). Whenever we invoke the mediation of the holy Prophet (صلى الله عليه وآله وسلم), we have in mind this specific place in Paradise.

2. Proximity to Allah

The nearness to Allah is in itself a source of intermediation. When a creature comes close to Allah through the perfection of his faith, obedience to His rules and prescriptions, observance of forms of worship, following the sunnah and avoiding sins, this nearness to Allah in itself becomes a source of intermediation. Similarly those who work with sincerity of intention acquire close access to Allah and are elevated to the stature of His favourites. Their sincerity and affiliation keep them steadily glued to the right path and serve as an mediation to counter the tricks of the devil. According to Allah Himself, Satan has sworn to lead the believers astray:

(Satan) said, “I swear by Your honour that I will mislead all of them.”[12]

But he will never be able to mislead those who have attained nearness to Allah.

3. Source of intermediation

All objects, which are a means to attain the nearness of Allah, also serve as sources of intermediation whether they are related to individuals or deeds. The Qur’ān has made it permissible to seek the means of approach, and what is permitted cannot be waived without proper shar‘ī argument or convincing proof. The Qur’ān says:

O believers! Fear Allah and seek means (of approach to) His (presence and to His nearness and accessibility).[13]

This verse does not stress any specific application and includes both acts and individuals. The same verse acts as an explicit justification of intermediation.

Shāh Ismā‘īl Dihlawī interprets the Qur’ānic verse as the direction provided by the spiritual guide:

People who are in search of the true conduct mean by wasīlah a kind of guide. Search for the guide should necessarily precede the hard struggle that is required for the attainment of true success, and Allah has prescribed this method for the seekers of the true path. Therefore, without the direction of the guide, its acquisition is almost impossible.[14]

KINDS OF TAWASSUL (توسل)

tawassul (توسل) may be divided into the following kinds:

at-Tawassul lid-du‘ā’
at-Tawassul fid-du‘ā’
at-Tawassul bid-du‘ā’
at-Tawassul bin-nidā’
at-Tawassul bil-a‘māl-is-sālihah
at-Tawassul bi-āthār-is-sālihīn

1. at-Tawassul lid-du‘ā’

This (kind of intermediation) seeks nearness of Allah through a source approved by Shariah.

2. at-Tawassul fid-du‘ā’

When a need or worry is submitted to Allah for its relief, the help of an intermediary is sought to fulfil the need or remove the worry.

DIFFERENCE BETWEEN THE TWO

The first kind of intermediation is a means of drawing near to Allah while the second kind of intermediation serves to fulfil the need of an individual or to eliminate a specific anxiety.

Kinds of tawassul fid-du‘ā’

This kind of intermediation is further divided into two kinds:

Intermediation through words, and
Intermediation without words.

1. Intermediation through words

In this form of intermediation, the name of the intermediary is mentioned (for the acceptance of a prayer and the fulfilment of a need and) to acquire the close access to Allah.

During prayer to Allah, reference to a good deed or a saintly person serves as a kind of intermediation for the acceptance of that prayer. The petitioner does not need to specify the name of the intermediary, a mere reference to him is enough as is endorsed by Bukhārī, which is summarized below:

“During journey, the entrance of the cave closed on them. All the three were virtuous men, one of them prayed to Allah by referring to his kindly treatment of his parents. The second man prayed by suggesting how he had managed to escape committing a sin though it was the easiest thing for him to do. The third man talked about how he had guarded the wages of a labourer for many years and paid him the money after a lapse of considerable time and then prayed. Their prayers were accepted as Allah removed the heavy stone that had closed the entrance of the cave.”

2. Intermediation without words

When a good deed or a sacred place serves as a means of approach at the time of prayer to attain the nearness of Allah, this deed or place is endeared to Him. Even though these are not given a strictly verbal form, they automatically serve as a source of intermediation.

It is also known as intermediation through action. It eliminates the use of the words during prayer. The petitioner either prays in the company of a saintly person or prays at a sacred place or he places a hallowed object in front of him and then prays to Allah for a favourable reception of his prayer.

The first instance of intermediation through action is attested by Zakariyyā’s prayer at Maryam’s place of worship, as it is stated by the Qur’ān:

At this place (Maryam’s place of worship) Zakariyyā prayed to his Lord. He besought, “O my Master, bless me with children who are of sound moral character. There is no doubt that You hear our petitions.”[15]

In this verse, Allah has pinpointed the blessed act of Zakariyyā (عليه السلام). When he observed out-of-season fruit and other prized objects at Maryam’s place who was being groomed by him as a trainee, he chose that particular spot for the submission of his prayer. Allah responded positively to his plea and he was blessed with Yahyā (عليه السلام) especially at a time when it was almost impossible for his wife to conceive a child.

The second example is that of Yūsuf (عليه السلام) dispatching his shirt to his father Ya‘qūb (عليه السلام) for the restoration of his eyesight through the mediation of the shirt. Besides good deeds of the prophets and the righteous people, the relics associated with these personages can also act as instruments of intermediation, a topic that is proposed to be dealt with at length in the course of the book.

3. at-Tawassul bid-du‘ā’

In this kind of intermediation a person who is very close to Allah is requested to pray for the petitioner in order to relieve him of the worries and troubles that have turned his life into sheer torture. When this saintly person raises his hands in prayer, Allah, out of His infinite mercy, does not turn down his request, but acknowledges it as a proof of the fact that He holds His loyal servants so dear. Allah says:

And remember when you said, “O Mūsā, surely we will not remain content with only one kind of food (manna and quail), pray, then, to your Lord for us that He may bring forth for us of what the earth grows – of its herbs, and its cucumbers and its wheat and its lentils and its onions.”[16]

In this verse, the words fad‘u lanā rabbaka (pray, then, to your Lord for us), are the source of intermediation. The followers of Mūsā (عليه السلام) are clearly asking him to pray for them to Allah. Since here tawassul (توسل) is being relied upon through Mūsā’s prayer, this act is known as tawassul bid-du‘ā’.

4. at-Tawassul bin-nidā’

The petitioner himself submits his request to the Prophet (صلى الله عليه وآله وسلم) and uses him as a means in his supplication to seek Allah’s help. When he processes his petition through the Prophet (صلى الله عليه وآله وسلم), it becomes a source of intermediation for Allah’s help. Ibn Kathīr says that on the occasion of the battle of Yamāmah, yā Muhammadāh (O Muhammad, help us), was the battle cry of the Muslims. He adds that during the war, Khālid bin Walīd picked up the flag, and passing through the army positions, set out towards the mountain of Musaylimah, the Liar. He waited there for him to turn up so that he could kill him. Then he returned and, standing between the two armies, he shouted:

“I am the son of Walīd. I am the son of ‘Āmir and Zayd.” And then he raised the battle cry current among the Muslims which was “yā Muhammadāh” (O Muhammad, help us).[17]

In this tradition the Muslims are relying on the Prophet (صلى الله عليه وآله وسلم) as a source of intermediation, and the Muslims who are committing this act are the Companions themselves. Thus to use the Prophet (صلى الله عليه وآله وسلم) as an intermediary was a practice of the Companions. Similarly, it is narrated by ‘Abdullāh bin ‘Abbās that Allah’s Messenger (صلى الله عليه وآله وسلم) said:

Undoubtedly, there are some of Allah’s angels on the earth who are in addition to the guardian angels. They note down each leaf that falls down from a tree. If anyone of you is being tortured in the jungle, you should cry, “O servants of Allah, help me.”[18]

Here, the Prophet (صلى الله عليه وآله وسلم) himself and in his own words instructs the Muslims to adopt intermediation as a means of seeking Allah’s help through His angels. He is advising us not to delink ourselves from those who not only believe in Allah but also practice their belief. In case there is no human figure to come to your rescue, you should pray to Allah through the mediation of the angels. Allah will command them to come to your help and fulfil your need. This universe is not a meaningless vacuum as many atheists in their ignorance tend to assume; it is filled with flights of angels though they remain invisible to the naked eye and whenever human beings under duress invoke the help of Allah, the angels practically demonstrate the merciful presence of Allah by meeting human exigencies. Thus the words falyunād a‘īnū ‘ibādallāh are a clear proof that intermediation through the Prophet’s intervention is permissible.

On the Day of Judgement, when the first and the last among the Muslims are in distress on account of the gruelling heat and judgement is yet to be pronounced, they will all rally round the prophets including the holy Prophet (صلى الله عليه وآله وسلم), and in their supplication to Allah will ask for their help. The tradition cited in different books bears testimony to the propriety and efficacy of this kind of intermediation. If this is permissible on the Day of Judgement, this should be equally permissible during our stay in this world. This reflects the kind-heartedness and benevolence of the prophets that the believers can depend on their mediation as a means of approach to the infinite mercy of Allah, whether we are on the earth or in the Hereafter.

The text of the tradition is as follows:

Narrated by ‘Abdullāh bin ‘Umar that the Prophet (صلى الله عليه وآله وسلم) said, “A person constantly begs from other people till he on the Day of Judgement has no flesh on his face.” He added, “The sun will come closer to the people on the Day of Judgement. It will be so close that half of one’s ear will be drenched in sweat. In this condition, people will first seek the mediation of Adam, then of Mūsā and finally of Muhammad (صلى الله عليه وآله وسلم).” And ‘Abdullāh – the sub-narrator –added, “Layth narrated to me that Ibn Abū Ja‘far had narrated: He (the Prophet (صلى الله عليه وآله وسلم)) will intercede with Allah to judge amongst the people. Then he will leave here until he will hold the arc of the gate of Paradise. On that day, Allah will make him ascend the glorious station and all the people present there will sing his praises.[19]

Mutual relation between intermediation, intercession and seeking aid

Another point worth noting in the context of intermediation is that when we request someone to act as our intermediary to Allah, it also seems to support the relevance of the related concepts of intercession and seeking help from Allah’s favourites. It means that when the relevance of intermediation has been proved, the relevance of other two concepts is automatically established. The following Qur’ānic verse clearly links the three concepts by explaining their mutually reinforcing role:

(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.[20]

This Qur’ānic verse clearly argues in favour of intermediation. It means when people have committed sin, they should seek the mediation of the holy Prophet (صلى الله عليه وآله وسلم) in their supplication to Allah and the Prophet (صلى الله عليه وآله وسلم) also prays for their forgiveness, then they will find Allah Compassionate and Merciful.

Fastaghfarullāh argues for intercession. When Allah condoned their sin through the intercession of the Messenger (صلى الله عليه وآله وسلم), it means that intercession is validated by the Qur’ānic text. And the third concept of istighāthah is in fact a proof of seeking someone’s assistance. When a man returns to the holy Prophet (صلى الله عليه وآله وسلم) for the forgiveness of his sins, it clearly means that he is asking for his intercession: “O, Messenger of Allah, I am a sinner. Have mercy on me and intercede for me before Allah so that He may condone my sins.” This desire of the sinner, in fact, amounts to istighāthah (seeking help from others) while the Prophet’s readiness to implore Allah for the forgiveness of his sins is intercession.