Aqaid of al Alusi Mufti of Baghdad on Istigatha and Tawassul

al Alusi said:
يا أيها الذين آمنوا اتقوا الله  لما ذكر سبحانه جزاء المحارب وعظم جنايته، وأشار في تضاعيف ذلك إلى مغفرته تعالى لمن تاب، أمر المؤمنين بتقواه – عز وجل – في كل ما يأتون ويذرون بترك ما يجب اتقاؤه من المعاصي التي من جملتها المحاربة والفساد وبفعل الطاعة التي من عدادها التوبة والاستغفار ودفع الفساد وابتغوا إليه أي اطلبوا لأنفسكم إلى ثوابه والزلفى منه الوسيلة هي فعيلة بمعنى ما يتوسل به ويتقرب إلى الله – عز وجل – من فعل الطاعات وترك المعاصي، من وسل إلى كذا أي تقرب إليه بشيء، والظرف متعلق بها، وقدم عليها للاهتمام، وهي صفة لا مصدر حتى يمتنع تقدم معموله عليه، وقيل: متعلق بالفعل قبله، وقيل: بمحذوف وقع حالا منها، أي كائنة إليه، ولعل المراد بها الاتقاء المأمور به كما يشير إليه كلام قتادة ، فإنه ملاك الأمر كله، والذريعة لكل خير، والمناجاة من كل ضير، والجملة حينئذ جارية مما قبلها مجرى البيان والتأكيد، وقيل: الجملة الأولى أمر بترك المعاصي، والثانية أمر بفعل الطاعات.

وأخرج ابن الأنباري وغيره، عن ابن عباس – رضي الله تعالى عنهما – أن الوسيلة الحاجة، وأنشد له قول عنترة :

إن الرجال لهم إليك وسيلة إن يأخذوك تكحلي وتخضبي

وكأن المعنى حينئذ: اطلبوا متوجهين إليه حاجتكم؛ فإن بيده – عز شأنه – مقاليد السماوات والأرض، ولا تطلبوها متوجهين إلى غيره، فتكونوا كضعيف عاذ بقرملة.

وفسر بعضهم الوسيلة بمنزلة في الجنة، وكونها بهذا المعنى غير ظاهر؛ لاختصاصها بالأنبياء – عليهم الصلاة والسلام – بناء على ما رواه مسلم وغيره: « إنها منزلة في الجنة جعلها الله تعالى لعبد من عباده وأرجو أن أكون أنا فاسألوا لي الوسيلة » وكون الطلب هنا للنبي – صلى الله تعالى عليه وسلم – مما لا يكاد يذهب إليه ذهن سليم، وعليه يمتنع تعلق الظرف بها كما لا يخفى.

واستدل بعض الناس بهذه الآية على مشروعية الاستغاثة بالصالحين، وجعلهم وسيلة بين الله تعالى وبين العباد، والقسم على الله تعالى [ ص: 125 ] بهم، بأن يقال: اللهم إنا نقسم عليك بفلان أن تعطينا كذا، ومنهم من يقول للغائب أو الميت من عباد الله تعالى الصالحين: يا فلان ادع الله تعالى ليرزقني كذا وكذا، ويزعمون أن ذلك من باب ابتغاء الوسيلة، ويروون عن النبي – صلى الله تعالى عليه وسلم – أنه قال: « إذا أعيتكم الأمور فعليكم بأهل القبور، أو فاستغيثوا بأهل القبور » وكل ذلك بعيد عن الحق بمراحل.

وتحقيق الكلام في هذا المقام أن الاستغاثة بمخلوق وجعله وسيلة بمعنى طلب الدعاء منه لا شك في جوازه، إن كان المطلوب منه حيا، ولا يتوقف على أفضليته من الطالب، بل قد يطلب الفاضل من المفضول، فقد صح أنه – صلى الله تعالى عليه وسلم – قال لعمر – رضي الله تعالى عنه – لما استأذنه في العمرة: «لا تنسنا يا أخي من دعائك»، وأمره أيضا أن يطلب من أويس القرني – رحمة الله تعالى عليه – أن يستغفر له، وأمر أمته – صلى الله تعالى عليه وسلم – بطلب الوسيلة له كما مر آنفا، وبأن يصلوا عليه.

وأما إذا كان المطلوب منه ميتا أو غائبا فلا يستريب عالم أنه غير جائز، وأنه من البدع التي لم يفعلها أحد من السلف، نعم، السلام على أهل القبور  مشروع، ومخاطبتهم جائزة، فقد صح أنه – صلى الله تعالى عليه وسلم – كان يعلم أصحابه إذا زاروا القبور أن يقولوا: « السلام عليكم أهل الديار من المؤمنين، وإنا إن شاء تعالى بكم لاحقون، يرحم الله تعالى المستقدمين منا ومنكم والمستأخرين، نسأل الله تعالى لنا ولكم العافية، اللهم لا تحرمنا أجرهم ولا تفتنا بعدهم، واغفر لنا ولهم ».

ولم يرد عن أحد من الصحابة – رضي الله تعالى عنهم، وهم أحرص الخلق على كل خير – أنه طلب من ميت شيئا، بل قد صح عن ابن عمر – رضي الله تعالى عنهما – أنه كان يقول إذ دخل الحجرة النبوية زائرا: السلام عليك يا رسول الله، السلام عليك يا أبا بكر، السلام عليك يا أبت، ثم ينصرف، ولا يزيد على ذلك ، ولا يطلب من سيد العالمين – صلى الله تعالى عليه وسلم – أو من ضجيعيه المكرمين – رضي الله تعالى عنهما – شيئا، وهم أكرم من ضمتهم البسيطة، وأرفع قدرا من سائر من أحاطت به الأفلاك المحيطة.

نعم، الدعاء في هاتيك الحضرة المكرمة والروضة المعظمة أمر مشروع، فقد كانت الصحابة تدعو الله تعالى هناك، مستقبلين القبلة، ولم يرد عنهم استقبال القبر الشريف عند الدعاء،  مع أنه أفضل من العرش.

واختلف الأئمة في استقباله عند السلام،  فعن أبي حنيفة – رضي الله تعالى عنه – أنه لا يستقبل، بل يستدبر وتستقبل القبلة، وقال بعضهم: يستقبل وقت السلام، وتستقبل القبلة ويستدبر وقت الدعاء، والصحيح المعول عليه أنه يستقبل وقت السلام، وعند الدعاء تستقبل القبلة، ويجعل القبر المكرم عن اليمين أو اليسار.

فإذا كان هذا المشروع في زيارة سيد الخليقة،  وعلة الإيجاد على الحقيقة – صلى الله تعالى عليه وسلم – فماذا تبلغ زيارة غيره بالنسبة إلى زيارته – عليه الصلاة والسلام – ليزاد فيها ما يزاد، أو يطلب من المزور بها ما ليس من وظيفة العباد؟!

وأما القسم على الله تعالى بأحد من خلقه، مثل أن يقال: اللهم إني أقسم عليك أو أسألك بفلان إلا ما قضيت لي حاجتي، فعن ابن عبد السلام جواز ذلك في النبي – صلى الله تعالى عليه وسلم – لأنه سيد ولد آدم، ولا يجوز أن يقسم على الله تعالى بغيره من الأنبياء والملائكة والأولياء؛ لأنهم ليسوا في درجته، وقد نقل ذلك عنه المناوي في شرحه الكبير للجامع الصغير، ودليله في ذلك ما رواه الترمذي ، وقال: حديث حسن صحيح، عن عثمان بن حنيف – رضي الله تعالى عنه – أن رجلا ضرير البصر أتى النبي – صلى الله تعالى عليه وسلم – فقال: «ادع الله تعالى أن يعافيني، فقال: إن شئت دعوت وإن شئت صبرت فهو خير لك، قال فادعه، فأمره أن يتوضأ فيحسن الوضوء، ويدعو بهذا الدعاء: اللهم إني أسألك وأتوجه بنبيك – صلى الله تعالى عليه وسلم – نبي الرحمة، يا رسول الله [ ص: 126 ] إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي، اللهم فشفعه في » ونقل عن أحمد مثل ذلك.

ومن الناس من منع التوسل بالذات  والقسم على الله تعالى بأحد من خلقه مطلقا، وهو الذي يرشح به كلام المجد ابن تيمية ، ونقله عن الإمام أبي حنيفة – رضي الله تعالى عنه – وأبي يوسف وغيرهما من العلماء الأعلام، وأجاب عن الحديث بأنه على حذف مضاف، أي بدعاء أو شفاعة نبيك – صلى الله تعالى عليه وسلم – ففيه جعل الدعاء وسيلة، وهو جائز بل مندوب، والدليل على هذا التقدير قوله في آخر الحديث: « اللهم فشفعه في » بل في أوله أيضا ما يدل على ذلك، وقد شنع التاج السبكي – كما هو عادته – على المجد ، فقال: ويحسن التوسل والاستغاثة بالنبي – صلى الله تعالى عليه وسلم – إلى ربه،  ولم ينكر ذلك أحد من السلف والخلف، حتى جاء ابن تيمية فأنكر ذلك، وعدل عن الصراط المستقيم، وابتدع ما لم يقله عالم، وصار بين الأنام مثلة، انتهى.

وأنت تعلم أن الأدعية المأثورة عن أهل البيت الطاهرين وغيرهم من الأئمة ليس فيها التوسل بالذات المكرمة – صلى الله تعالى عليه وسلم – ولو فرضنا وجود ما ظاهره ذلك فمؤول بتقدير مضاف كما سمعت، أو نحو ذلك كما تسمع – إن شاء الله تعالى – ومن ادعى النص فعليه البيان، وما رواه أبو داود في سننه وغيره من أن رجلا قال لرسول الله – صلى الله تعالى عليه وسلم -: «إنا نستشفع بك إلى الله تعالى ونستشفع بالله تعالى عليك، فسبح رسول الله – صلى الله تعالى عليه وسلم – حتى رؤي ذلك في وجوه أصحابه، فقال: ويحك! أتدري ما الله تعالى؟ إن الله تعالى لا يشفع به على أحد من خلقه، شأن الله تعالى أعظم من ذلك » لا يصلح دليلا على ما نحن فيه، حيث أنكر عليه قوله: «إنا نستشفع بالله تعالى عليك» ولم ينكر عليه الصلاة والسلام قوله: «نستشفع بك إلى الله تعالى» لأن معنى الاستشفاع به – صلى الله تعالى عليه وسلم – الدعاء منه، وليس معناه الإقسام به على الله تعالى، ولو كان الإقسام معنى للاستشفاع فلم أنكر النبي – صلى الله تعالى عليه وسلم – مضمون الجملة الثانية دون الأولى؟ وعلى هذا لا يصلح الخبر ولا ما قبله دليلا لمن ادعى جواز الإقسام بذاته – صلى الله تعالى عليه وسلم – حيا وميتا، وكذا بذات غيره من الأرواح المقدسة مطلقا؛ قياسا عليه – عليه الصلاة والسلام – بجامع الكرامة، وإن تفاوت قوة وضعفا، وذلك لأن ما في الخبر الثاني استشفاع لا إقسام، وما في الخبر الأول ليس نصا في محل النزاع، وعلى تقدير التسليم ليس فيه إلا الإقسام بالحي والتوسل به.

وتساوي حالتي حياته ووفاته – صلى الله تعالى عليه وسلم – في هذا الشأن يحتاج إلى نص، ولعل النص على خلافه، ففي صحيح البخاري ، عن أنس ، أن عمر بن الخطاب – رضي الله تعالى عنه – كان إذا قحطوا استسقى بالعباس – رضي الله تعالى عنه – فقال: «اللهم إنا كنا نتوسل إليك بنبيك – صلى الله تعالى عليه وسلم – فتسقينا، وإنا نتوسل إليك بعم نبينا فاسقنا، فيسقون ».

فإنه لو كان التوسل به – عليه الصلاة والسلام – بعد انتقاله من هذه الدار لما عدلوا إلى غيره، بل كانوا يقولون: اللهم إنا نتوسل إليك بنبينا فاسقنا، وحاشاهم أن يعدلوا عن التوسل بسيد الناس إلى التوسل بعمه العباس وهم يجدون أدنى مساغ لذلك، فعدولهم هذا – مع أنهم السابقون الأولون – وهم أعلم منا بالله تعالى ورسوله – صلى الله تعالى عليه وسلم – وبحقوق الله تعالى ورسوله – عليه الصلاة والسلام – وما يشرع من الدعاء وما لا يشرع، وهم في وقت ضرورة ومخمصة، يطلبون تفريج الكربات، وتيسير العسير، وإنزال الغيث بكل طريق، دليل واضح على أن المشروع ما سلكوه دون غيره.

وما ذكر من قياس غيره من الأرواح المقدسة عليه – صلى الله تعالى عليه وسلم – مع التفاوت في الكرامة [ ص: 127 ] – الذي لا ينكره إلا منافق – مما لا يكاد يسلم، على أنك قد علمت أن الإقسام به عليه الصلاة والسلام على ربه – عز شأنه – حيا أو ميتا مما لم يقم النص عليه، لا يقال: إن في خبر البخاري دلالة على صحة الإقسام به – صلى الله تعالى عليه وسلم – حيا، وكذا بغيره كذلك.

أما الأول فلقول عمر – رضي الله تعالى عنه – فيه: «كنا نتوسل بنبيك، صلى الله تعالى عليه وسلم».

وأما الثاني فلقوله: «إنا نتوسل بعم نبيك» لما قيل: إن هذا التوسل ليس من باب الإقسام بل هو من جنس الاستشفاع، وهو أن يطلب من الشخص الدعاء والشفاعة، ويطلب من الله تعالى أن يقبل دعاءه وشفاعته، ويؤيد ذلك أن العباس كان يدعو وهم يؤمنون لدعائه حتى سقوا.

وقد ذكر المجد أن لفظ التوسل بالشخص والتوجه إليه وبه فيه إجمال واشتراك بحسب الاصطلاح، فمعناه في لغة الصحابة أن يطلب منه الدعاء والشفاعة، فيكون التوسل والتوجه في الحقيقة بدعائه وشفاعته، وذلك مما لا محذور فيه، وأما في لغة كثير من الناس فمعناه أن يسأل الله تعالى بذلك ويقسم به عليه، وهذا هو محل النزاع، وقد علمت الكلام فيه.

وجعل من الإقسام الغير المشروع قول القائل: اللهم أسألك بجاه فلان،  فإنه لم يرد عن أحد من السلف أنه دعا كذلك، وقال: إنما يقسم به تعالى وبأسمائه وصفاته، فيقال: «أسألك بأن لك الحمد، لا إله إلا أنت يا الله، المنان، بديع السماوات والأرض، يا ذا الجلال والإكرام، يا حى يا قيوم»، و«أسألك بأنك أنت الله، الأحد الصمد، الذي لم يلد ولم يولد، ولم يكن له كفوا أحد»، و«أسألك بكل اسم هو لك، سميت به نفسك» الحديث، ونحو ذلك من الأدعية المأثورة.

وما يذكره بعض العامة من قوله – صلى الله تعالى عليه وسلم -: « إذا كانت لكم إلى الله تعالى حاجة فاسألوا الله تعالى بجاهي؛ فإن جاهي عند الله تعالى عظيم » لم يروه أحد من أهل العلم، ولا هو شيء في كتب الحديث.

وما رواه القشيري ، عن معروف الكرخي – قدس سره – أنه قال لتلامذته: »إن كانت لكم إلى الله تعالى حاجة فأقسموا عليه بي؛ فإني الواسطة بينكم وبينه جل جلاله الآن» لا يوجد له سند يعول عليه عند المحدثين.

وأما ما رواه ابن ماجه ، عن أبي سعيد الخدري عن النبي – صلى الله تعالى عليه وسلم – في دعاء الخارج إلى الصلاة: «اللهم إني أسألك بحق السائلين عليك، وبحق ممشاي هذا؛ فإني لم أخرج أشرا ولا بطرا ولا رياء ولا سمعة، ولكن خرجت اتقاء سخطك، وابتغاء مرضاتك أن تنقذني من النار، وأن يدخلني الجنة » ففي سنده العوفي ، وفيه ضعف، وعلى تقدير أن يكون من كلام النبي – صلى الله تعالى عليه وسلم – يقال فيه: إن حق السائلين عليه تعالى أن يجيبهم، وحق الماشين في طاعته أن يثيبهم، والحق بمعنى الوعد الثابت المتحقق الوقوع فضلا لا وجوبا، كما في قوله تعالى: وكان حقا علينا نصر المؤمنين .

وفي الصحيح من حديث معاذ : « حق الله تعالى على عباده أن يعبدوه ولا يشركوا به شيئا، وحقهم عليه إن فعلوا ذلك أن لا يعذبهم » فالسؤال حينئذ بالإثابة والإجابة، وهما من صفات الله تعالى الفعلية، والسؤال بها مما لا نزاع فيه، فيكون هذا السؤال كالاستعاذة في قوله – صلى الله تعالى عليه وسلم -: « أعوذ برضاك من سخطك، وبمعفاتك من عقوبتك، وأعوذ بك منك » فمتى صحت الاستعاذة بمعافاته صح السؤال بإثباته وإجابته.

وعلى نحو ذلك يخرج سؤال الثلاثة لله – عز وجل –بأعمالهم، على أن التوسل بالأعمال معناه التسبب بها لحصول المقصود، ولا شك أن الأعمال الصالحة سبب لثواب الله تعالى لنا، ولا كذلك ذوات الأشخاص أنفسها، والناس قد أفرطوا اليوم في الإقسام على الله تعالى، فأقسموا عليه – عز شأنه – بمن ليس في العير ولا النفير، وليس عنده من الجاه قدر قطمير، وأعظم من ذلك أنهم يطلبون من أصحاب القبور نحو إشفاء المريض، وإغناء الفقير، ورد الضالة، وتيسير كل عسير، وتوحي إليهم شياطينهم خبر «إذا أعيتكم الأمور» إلخ، وهو حديث مفترى [ ص: 128 ] على رسول الله – صلى الله تعالى عليه وسلم – بإجماع العارفين بحديثه، لم يروه أحد من العلماء، ولا يوجد في شيء من كتب الحديث المعتمدة.

وقد نهى النبي – صلى الله تعالى عليه وسلم – عن اتخاذ القبور مساجد، ولعن على ذلك، فكيف يتصور منه – عليه الصلاة والسلام – الأمر بالاستعانة والطلب من أصحابها؟! سبحانك هذا بهتان عظيم.

وعن أبي يزيد البسطامي – قدس سره – أنه قال: استغاثة المخلوق بالمخلوق كاستغاثة المسجون بالمسجون.

ومن كلام السجاد – رضي الله تعالى عنه -: إن طلب المحتاج من المحتاج سفه في رأيه وضلة في عقله.

ومن دعاء موسى – عليه السلام – «وبك المستغاث».

وقال – صلى الله تعالى عليه وسلم – لابن عباس – رضي الله تعالى عنهما -: «إذا استعنت فاستعن بالله تعالى» الخبر.

وقال تعالى: إياك نعبد وإياك نستعين .

وبعد هذا كله أنا لا أرى بأسا في التوسل إلى الله تعالى بجاه النبي – صلى الله تعالى عليه وسلم   – عند الله تعالى حيا وميتا، ويراد من الجاه معنى يرجع إلى صفة من صفاته تعالى، مثل أن يراد به المحبة التامة المستدعية عدم رده وقبول شفاعته، فيكون معنى قول القائل: إلهي أتوسل بجاه نبيك – صلى الله تعالى عليه وسلم – أن تقضي لي حاجتي: إلهي اجعل محبتك له وسيلة في قضاء حاجتي، ولا فرق بين هذا وقولك: إلهي أتوسل برحمتك أن تفعل كذا، إذ معناه أيضا: إلهي اجعل رحمتك وسيلة في فعل كذا.

بل لا أرى بأسا أيضا بالإقسام على الله تعالى بجاهه – صلى الله تعالى عليه وسلم – بهذا المعنى، والكلام في الحرمة كالكلام في الجاه، ولا يجري ذلك في التوسل والإقسام بالذات البحت.

نعم، لم يعهد التوسل بالجاه والحرمة عن أحد من الصحابة – رضي الله تعالى عنهم – ولعل ذلك كان تحاشيا منهم عما يخشى أن يعلق منه في أذهان الناس إذ ذاك – وهم قريبو عهد بالتوسل بالأصنام – شيء، ثم اقتدى بهم من خلقهم من الأئمة الطاهرين، وقد ترك رسول الله – صلى الله تعالى عليه وسلم – هدم الكعبة وتأسيسها على قواعد إبراهيم لكون القوم حديثي عهد بكفر، كما ثبت ذلك في الصحيح.

وهذا الذي ذكرته إنما هو لدفع الحرج عن الناس، والفرار من دعوى تضليلهم – كما يزعمه البعض – في التوسل بجاه عريض الجاه – صلى الله تعالى عليه وسلم – لا للميل إلى أن الدعاء كذلك أفضل من استعمال الأدعية المأثورة التي جاء بها الكتاب، وصدحت بها ألسنة السنة، فإنه لا يستريب منصف في أن ما علمه الله تعالى ورسوله – صلى الله تعالى عليه وسلم – ودرج عليه الصحابة الكرام – رضي الله تعالى عنهم – وتلقاه من بعدهم بالقبول أفضل وأجمع وأنفع وأسلم، فقد قيل ما قيل، إن حقا وإن كذبا.

بقي ها هنا أمران:

الأول: إن التوسل بجاه غير النبي – صلى الله تعالى عليه وسلم –  لا بأس به أيضا، إن كان المتوسل بجاهه مما علم أن له جاها عند الله تعالى، كالمقطوع بصلاحه وولايته، وأما من لا قطع في حقه بذلك فلا يتوسل بجاهه؛ لما فيه من الحكم الضمني على الله تعالى بما لم يعلم تحققه منه – عز شأنه – وفي ذلك جرأة عظيمة على الله تعالى.

الثاني: إن الناس قد أكثروا من دعاء غير الله تعالى من الأولياء الأحياء منهم والأموات، وغيرهم، مثل: يا سيدي فلان أغثني، وليس ذلك من التوسل المباح في شيء، واللائق بحال المؤمن عدم التفوه بذلك، وأن لا يحوم حول حماه، وقد عده أناس من العلماء شركا، وإن لا يكنه فهو قريب منه، ولا أرى أحدا ممن يقول ذلك إلا وهو يعتقد أن المدعو الحي الغائب أو الميت المغيب يعلم الغيب أو يسمع النداء، ويقدر بالذات أو بالغير على جلب الخير ودفع الأذى، وإلا لما دعاه، ولا فتح فاه، وفي ذلكم بلاء من ربكم عظيم.

فالحزم التجنب عن ذلك، وعدم الطلب إلا من الله تعالى، القوي الغني الفعال لما يريد، ومن وقف على سر ما رواه الطبراني في مجمعه من أنه كان في زمن النبي – صلى الله تعالى عليه وسلم – منافق يؤذي المؤمنين، فقال الصديق – رضي [ ص: 129 ] الله تعالى عنه -: «قوموا بنا نستغيث برسول الله – صلى الله تعالى عليه وسلم – من هذا المنافق، فجاءوا إليه، فقال: إنه لا يستغاث بي، إنما يستغاث بالله تعالى» لم يشك في أن الاستغاثة بأصحاب القبور – الذين هم بين سعيد شغله نعيمه، وتقلبه في الجنان عن الالتفات إلى ما في هذا العالم، وبين شقي ألهاه عذابه وحبسه في النيران عن إجابة مناديه، والإصاخة إلى أهل ناديه – أمر يجب اجتنابه، ولا يليق بأرباب العقول ارتكابه.

ولا يغرنك أن المستغيث بمخلوق قد تقضى حاجته، وتنجح طلبته، فإن ذلك ابتلاء وفتنة منه – عز وجل -وقد يتمثل الشيطان للمستغيث في صورة الذي استغاث به، فيظن أن ذلك كرامة لمن استغاث به، هيهات هيهات، إنما هو شيطان أضله وأغواه، وزين له هواه، وذلك كما يتكلم الشيطان في الأصنام ليضل عبدتها الطغام، وبعض الجهلة يقول: إن ذلك من تطور روح المستغاث به، أو من ظهور ملك بصورته كرامة له، ولقد ساء ما يحكمون؛ لأن التطور والظهور – وإن كانا ممكنين – لكن لا في مثل هذه الصورة، وعند ارتكاب هذه الجريرة، نسأل الله تعالى بأسمائه أن يعصمنا من ذلك، ونتوسل بلطفه أن يسلك بنا وبكم أحسن المسالك.

وجاهدوا في سبيله مع أعدائكم بما أمكنكم.

لعلكم تفلحون بنيل نعيم الأبد، والخلاص من كل نكد .

O you who have believed, fear Allah. When the Almighty mentioned the punishment for the highway robber and the enormity of his crime, and within that context alluded to His forgiveness for those who repent, He commanded the believers to fear Him, the Mighty, the Majestic, in all they do and abstain from, by avoiding the sins that must be shunned, among which are highway robbery and corruption, and by performing acts of obedience, among which are repentance, seeking forgiveness, and repelling corruption. And seek the means [of nearness] to Him that is, seek for yourselves access to His reward and nearness to Him.

Al-waseelah (the means) is an active participle meaning that by which one seeks nearness and draws close to Allah, the Mighty, the Majestic, through performing acts of obedience and avoiding sins. From wasala ilā kadha, meaning he drew near to it with something. The adverbial phrase (ilayhi to Him) is connected to it (al-waseelah), and it is placed before it for emphasis. It is a description (sifah), not a verbal noun (masdar), so that its object cannot precede it. It is said (the adverbial phrase) is connected to the preceding verb (wa-ibtaghū and seek), and it is said it is connected to an omitted word acting as a circumstantial qualifier (ḥāl) for it, meaning existing towards Him. Perhaps what is meant by it (al-waseelah) is the God-consciousness (al-ittaqā’) that was commanded, as Qatādah’s statement indicates, for it is the cornerstone of the entire matter, the means to every good, and the protection from every harm. The sentence at that point follows from what preceded it as an explanation and confirmation. It is said the first sentence is a command to abandon sins, and the second is a command to perform acts of obedience.

Ibn al-Anbārī and others reported from Ibn ‘Abbās, may Allah be pleased with them both, that al-waseelah means need, and he recited to him the verse of ‘Antarah:

“Indeed, men have a means of access to you; If they capture you, you will apply kohl and dye.”

It is as if the meaning then is: seek, turning your need towards Him; for in His hand, exalted is His state, are the keys of the heavens and the earth. And do not seek it by turning to other than Him, lest you become like a weak person seeking refuge in a mirage.

Some interpreted al-waseelah as a station in Paradise. Its being with this meaning is not apparent, due to its being specific to the Prophets, upon them be prayers and peace, based on what Muslim and others narrated: “It is a station in Paradise which Allah has prepared for one of His servants, and I hope that I am he. So ask for me al-waseelah.” That the request here is for the Prophet, peace and blessings of Allah be upon him, is something a sound mind would scarcely entertain, and based on this, the attachment of the adverbial phrase to it is precluded, as is clear.

Some people used this verse as evidence for the permissibility of seeking aid (al-istighāthah) from the righteous, making them an intermediary between Allah and His servants, and swearing oaths by Allah using them, by saying: “O Allah, we swear by You by so-and-so that You grant us such-and-such.” Among them are those who say to an absent or deceased righteous servant of Allah: “O so-and-so, ask Allah to provide me with such-and-such.” They claim that this is from seeking the means (ibtighā’ al-waseelah), and they narrate from the Prophet, peace and blessings of Allah be upon him, that he said: “When matters become difficult for you, turn to the people of the graves,” or “seek aid from the people of the graves.” All of that is far from the truth by great distances.

The accurate discourse in this place is that seeking aid from a created being and making him a means, in the sense of requesting supplication from him, is undoubtedly permissible if the one being requested from is alive. It does not depend on him being superior to the requester; rather, the superior may request from the inferior. It is authentically reported that he, peace and blessings of Allah be upon him, said to ‘Umar, may Allah be pleased with him, when he sought his permission for ‘Umrah: “Do not forget us, my brother, in your supplication.” And he also ordered him to ask Uways al-Qarnī, may Allah have mercy on him, to seek forgiveness for him. And he ordered his nation, peace and blessings of Allah be upon him, to seek al-waseelah for him as mentioned earlier, and to send prayers upon him.

As for if the one being requested from is deceased or absent, then no scholar is in doubt that it is not permissible, and that it is from the innovations that none of the predecessors (salaf) did. Yes, giving peace (salām) upon the people of the graves is legislated, and addressing them is permissible. It is authentically reported that he, peace and blessings of Allah be upon him, used to teach his companions, when they visited graves, to say: “Peace be upon you, O people of the dwellings, among the believers, and we, if Allah wills, will join you. May Allah have mercy on those of us who have gone ahead and those who come later. We ask Allah for well-being for us and for you. O Allah, do not deprive us of their reward and do not try us after them, and forgive us and them.”

Nothing is reported from any of the Companions, may Allah be pleased with them, and they were the most eager of creation for every good, that they requested anything from a deceased person. Rather, it is authentically reported from Ibn ‘Umar, may Allah be pleased with them both, that when he entered the Prophet’s chamber as a visitor, he would say: “Peace be upon you, O Messenger of Allah. Peace be upon you, O Abā Bakr. Peace be upon you, O my father,” then he would depart, not adding to that, and not requesting anything from the master of the worlds, peace and blessings of Allah be upon him, or from his two noble companions lying beside him, may Allah be pleased with them both, even though they were the most noble people embraced by the earth, and of higher status than all others encompassed by the surrounding spheres.

Yes, supplicating (du‘ā’) in that noble presence and venerated garden is a legislated matter. The Companions used to supplicate to Allah there, facing the Qiblah. It is not reported from them that they faced the noble grave while supplicating, even though it is superior to the Throne.

The Imāms differed regarding facing it when giving salutations (salām). From Abū Ḥanīfah, may Allah be pleased with him, is that one does not face it, but rather turns his back to it and faces the Qiblah. Some said: He faces it at the time of giving salām, and faces the Qiblah and turns his back to it at the time of supplication. The correct and relied-upon view is that he faces it at the time of giving salām, and when supplicating, he faces the Qiblah, placing the noble grave to his right or left.

If this is the legislated practice for visiting the master of creation and the very reason for existence in truth, peace and blessings of Allah be upon him, then what does visiting others amount to compared to visiting him, upon him be peace, such that additions are made to it, or such that what is not from the duty of worshipers is requested from the one visited?

As for swearing an oath by Allah using one of His creation, such as saying: “O Allah, I swear by You by so-and-so that You fulfill my need,” then from Ibn ‘Abd al-Salām is the permissibility of that regarding the Prophet, peace and blessings of Allah be upon him, because he is the master of the children of Adam, and it is not permissible to swear by Allah using other than him from the Prophets, angels, and saints, because they are not in his rank. Al-Manāwī transmitted that from him in his large commentary on al-Jāmi‘ al-Ṣaghīr. His evidence for that is what al-Tirmidhī reported, and he said: “A ḥasan ṣaḥīḥ ḥadīth,” from ‘Uthmān ibn Ḥunayf, may Allah be pleased with him, that a blind man came to the Prophet, peace and blessings of Allah be upon him, and said: “Ask Allah to heal me.” He said: “If you wish, I will supplicate, and if you wish, you can be patient, and that is better for you.” He said: “Then supplicate for me.” So he ordered him to perform ablution and perfect it, and to supplicate with this supplication: “O Allah, I ask You and I turn with Your Prophet, peace and blessings of Allah be upon him, the Prophet of Mercy. O Messenger of Allah, I have turned with you to my Lord regarding this need of mine so that it may be fulfilled. O Allah, accept his intercession for me.” And the like was transmitted from Aḥmad.

Among people are those who prohibited using the essence (al-dhāt) as a means (tawassul) and swearing by Allah using any of His creation absolutely. This is what is implied by the speech of al-Majd Ibn Taymīyah, and he transmitted it from Imām Abū Ḥanīfah, may Allah be pleased with him, Abū Yūsuf, and other leading scholars. He answered the ḥadīth by saying it involves the omission of a genitive construction (muḍāf), i.e., “by the supplication or intercession of Your Prophet, peace and blessings of Allah be upon him.” In that case, the supplication is made a means, and that is permissible, rather recommended. The evidence for this interpretation is his statement at the end of the ḥadīth: “O Allah, accept his intercession for me.” Indeed, even at its beginning there is an indication of that. Al-Tāj al-Subkī, as was his habit, strongly criticized al-Majd, saying: “It is good to use the Prophet, peace and blessings of Allah be upon him, as a means and to seek aid through him to his Lord. None of the predecessors (salaf) or successors (khalaf) denied that until Ibn Taymīyah came and denied it, deviated from the straight path, innovated what no scholar said, and became an object of censure among people.” End quote.

You know that the transmitted supplications from the people of the pure Household (Ahl al-Bayt) and other Imāms do not contain using the noble essence, peace and blessings of Allah be upon him, as a means. Even if we assumed the existence of something whose apparent meaning is that, it is interpreted by assuming an omitted genitive construction as you heard, or something similar as you will hear, if Allah wills. Whoever claims a clear text (naṣṣ) for it must provide evidence. What Abū Dāwūd reported in his Sunan and others, that a man said to the Messenger of Allah, peace and blessings of Allah be upon him: “We seek intercession through you to Allah, and we seek intercession through Allah upon you.” So the Messenger of Allah, peace and blessings of Allah be upon him, exclaimed “Subḥānallah” until it was seen on the faces of his companions. Then he said: “Woe to you! Do you know what Allah is? Indeed, Allah is not used as an intercessor upon anyone of His creation. The Majesty of Allah is greater than that.” is not suitable as evidence for our discussion, because he, peace and blessings of Allah be upon him, objected to his statement: “We seek intercession through Allah upon you,” and he did not object to his statement: “We seek intercession through you to Allah.” Because the meaning of seeking intercession through him, peace and blessings of Allah be upon him, is requesting supplication from him, and its meaning is not swearing by him to Allah. If swearing were a meaning of seeking intercession, why did the Prophet, peace and blessings of Allah be upon him, object to the content of the second sentence but not the first? Based on this, this report and what preceded it are not suitable evidence for those who claim the permissibility of swearing by his essence, peace and blessings of Allah be upon him, alive or dead, and likewise swearing by the essences of other sacred souls absolutely, by analogy to him, upon him be peace, based on the shared characteristic of honor, even if they differ in strength and weakness. That is because what is in the second report is seeking intercession, not swearing. And what is in the first report is not a clear text (naṣṣ) on the point of dispute. And even conceding it, it only contains swearing by the living person and using him as a means.

Equating the states of his life and his death, peace and blessings of Allah be upon him, in this matter requires a text, and perhaps the text is to the contrary. For in Ṣaḥīḥ al-Bukhārī, from Anas, that ‘Umar ibn al-Khaṭṭāb, may Allah be pleased with him, when they suffered drought, would seek rain through al-‘Abbās, may Allah be pleased with him, saying: “O Allah, we used to seek nearness to You through our Prophet, peace and blessings of Allah be upon him, and You would give us rain. And now we seek nearness to You through the uncle of our Prophet, so give us rain.” And they would be given rain.

For if seeking nearness through him, upon him be peace, were permissible after his departure from this abode, they would not have turned to another. Rather, they would have said: “O Allah, we seek nearness to You through our Prophet, so give us rain.” Far be it from them to turn away from seeking nearness through the master of mankind to seeking nearness through his uncle al-‘Abbās if they found the slightest justification for it. Their turning away, while they were the foremost, the first, and they were more knowledgeable than us about Allah and His Messenger, peace and blessings of Allah be upon him, and about the rights of Allah and His Messenger, upon him be peace, and about what is legislated in supplication and what is not, and they were in a time of necessity and famine, seeking relief from calamities, easing hardship, and sending down rain by every means, is clear evidence that what is legislated is what they did, not other than it.

What was mentioned regarding analogizing other sacred souls to him, peace and blessings of Allah be upon him, despite the difference in honor, which none denies except a hypocrite, is something scarcely acceptable. Moreover, you have learned that swearing by him, upon him be peace, to his Lord, exalted is His state, alive or dead, is something for which no established text exists. It cannot be said that in al-Bukhārī’s report there is an indication of the validity of swearing by him, peace and blessings of Allah be upon him, alive, and likewise by others similarly.

As for the first point: because of ‘Umar’s statement, may Allah be pleased with him, in it: “We used to seek nearness through Your Prophet, peace and blessings of Allah be upon him.”

As for the second point: because of his statement: “We seek nearness through the uncle of Your Prophet,” when it is said that this seeking nearness (tawassul) is not from the category of swearing (iqsām), but rather is from the category of seeking intercession (istishfā‘), which is to request from a person supplication and intercession, and to request from Allah that He accept his supplication and intercession. Supporting that is that al-‘Abbās would supplicate and they would affirm his supplication until they were given rain.

Al-Majd mentioned that the expression “seeking nearness through a person” (al-tawassul bi al-shakhṣ) and “turning to him” (al-tawajjuh ilayhi) and “through him” (bihi) have generality and shared meanings according to convention. Its meaning in the language of the Companions is to request from him supplication and intercession. So the seeking nearness and turning is, in reality, through his supplication and intercession. That is something in which there is no harm. As for in the language of many people, its meaning is to ask Allah by that and to swear by it to Him. This is the point of dispute, and you have learned the discourse about it.

Among the non-legislated swearing is the statement of the one who says: “O Allah, I ask You by the rank (jāh) of so-and-so,” for it is not reported from any of the predecessors that he supplicated like that. He said: “One only swears by Him, exalted is He, and by His names and attributes. So it is said: ‘I ask You by the fact that to You belongs all praise; there is no deity except You, O Allah, the Bestower; Originator of the heavens and the earth, O Possessor of Majesty and Honor, O Ever-Living, O Sustainer.’ And ‘I ask You by the fact that You are Allah, the One, the Eternal Refuge, who has not begotten and has not been begotten, and there is none comparable to Him.’ And ‘I ask You by every name that is Yours, with which You have named Yourself…’ the ḥadīth, and similar transmitted supplications.”

What some common folk mention from his saying, peace and blessings of Allah be upon him: “When you have a need with Allah, ask Allah by my rank (jāh); for my rank with Allah is great,” none of the people of knowledge narrated it, nor is it something found in the books of ḥadīth.

What al-Qushayrī reported from Ma‘rūf al-Karkhī, may Allah sanctify his secret, that he said to his students: “If you have a need with Allah, then swear by Him by me; for I am the intermediary between you and Him, majestic is His glory, now” has no chain of transmission that is relied upon according to the ḥadīth scholars.

As for what Ibn Mājah reported from Abū Sa‘īd al-Khudrī from the Prophet, peace and blessings of Allah be upon him, regarding the supplication of one going out to prayer: “O Allah, I ask You by the right of those who ask of You, and by the right of this walking of mine; for I have not gone out in arrogance, vanity, ostentation, or seeking reputation, but I have gone out fearing Your anger and seeking Your pleasure, that You save me from the Fire and admit me into Paradise” in its chain is al-‘Awfī, and there is weakness in it. Even assuming it is from the speech of the Prophet, peace and blessings of Allah be upon him, it is said regarding it: The right of those who ask of Him is that He answers them, and the right of those who walk in obedience to Him is that He rewards them. “Right” (ḥaqq) here means the established, certain-to-occur promise, as a favor not an obligation, as in His saying, exalted is He: “And it was incumbent upon Us to help the believers.” (Qur’an 30:47)

In the Ṣaḥīḥ from the ḥadīth of Mu‘ādh: “The right of Allah upon His servants is that they worship Him and associate nothing with Him, and their right upon Him, if they do that, is that He does not punish them.” So the asking (su’āl) at that time is by the rewarding and answering, and they are from Allah’s active attributes (ṣifāt fi‘liyyah). Asking by them is something about which there is no dispute. So this asking is like seeking refuge in his saying, peace and blessings of Allah be upon him: “I seek refuge in Your pleasure from Your anger, and in Your pardoning from Your punishment, and I seek refuge in You from You.” So whenever seeking refuge by His pardoning is sound, asking by His rewarding and answering is sound.

Similarly, the asking of the three [in the cave] to Allah, the Mighty, the Majestic, by their deeds is understood. However, using deeds as a means (tawassul bi al-a‘māl) means using them as a cause to attain the objective. There is no doubt that righteous deeds are a cause for Allah’s reward for us, but that is not the case with the essences of persons themselves. People today have gone to extremes in swearing by Allah, so they swear by Him, exalted is His state, by one who is of no account or significance, and who has not the slightest measure of rank with Him. Greater than that is that they request from the people of the graves things like healing the sick, enriching the poor, returning the lost, and facilitating every difficulty. Their devils whisper to them the report “When matters become difficult for you…” etc., and that is a ḥadīth fabricated against the Messenger of Allah, peace and blessings of Allah be upon him, by the consensus of those knowledgeable about his ḥadīth. None of the scholars narrated it, and it is not found in any of the reliable ḥadīth books.

The Prophet, peace and blessings of Allah be upon him, prohibited taking graves as places of prayer (masājid), and he cursed those who do that. So how can it be conceived from him, upon him be peace, that he commanded seeking aid and requesting from their inhabitants?! Glory be to You! This is a great slander.

From Abū Yazīd al-Basṭāmī, may Allah sanctify his secret, he said: “The seeking of aid by a created being from a created being is like the seeking of aid by a prisoner from a prisoner.”

From the speech of al-Sajjād (Zayn al-‘Ābidīn ‘Alī ibn al-Ḥusayn), may Allah be pleased with him: “The request of the needy from the needy is foolishness in his opinion and error in his intellect.”

From the supplication of Mūsā, upon him be peace: “And from You is aid sought.”

And he, peace and blessings of Allah be upon him, said to Ibn ‘Abbās, may Allah be pleased with them both: “When you seek help, seek help from Allah” the ḥadīth.

And Allah said: “You alone we worship and You alone we ask for help.” (Qur’an 1:5)

After all this, I do not see harm in seeking nearness to Allah (al-tawassul) by the rank (al-jāh) of the Prophet, peace and blessings of Allah be upon him, with Allah, whether he is alive or dead. What is intended by “rank” is a meaning that returns to an attribute of His attributes, such as intending by it the perfect love that necessitates not rejecting him and accepting his intercession. So the meaning of the statement of the one who says: “My God, I seek nearness by the rank of Your Prophet, peace and blessings of Allah be upon him, that You fulfill my need” is: “My God, make Your love for him a means in fulfilling my need.” There is no difference between this and your saying: “My God, I seek nearness by Your mercy that You do such-and-such,” for its meaning is also: “My God, make Your mercy a means in doing such-and-such.”

Indeed, I do not see harm even in swearing by Allah by his rank, peace and blessings of Allah be upon him, with this meaning. The discussion about prohibition (al-ḥurmah) is like the discussion about rank (al-jāh). This does not apply to seeking nearness and swearing by the pure essence (al-dhāt al-baḥtah) alone.

Yes, seeking nearness by rank and honor was not known from any of the Companions, may Allah be pleased with them. Perhaps that was out of caution on their part from what they feared might become attached in people’s minds at that time, they were recently removed from seeking nearness through idols. Then those pure Imāms who followed them in creation followed their practice. Indeed, the Messenger of Allah, peace and blessings of Allah be upon him, left demolishing the Ka‘bah and rebuilding it on the foundations of Ibrāhīm because the people were recent in leaving disbelief, as is established in the Ṣaḥīḥ.

What I have mentioned here is only to remove hardship from people and to flee from declaring them astray, as some claim, for seeking nearness by the vast rank of the Prophet, peace and blessings of Allah be upon him. It is not out of inclination that supplicating like that is better than using the transmitted supplications brought by the Book and proclaimed by the tongues of the Sunnah. For no fair-minded person is in doubt that what Allah and His Messenger, peace and blessings of Allah be upon him, taught, and what the noble Companions, may Allah be pleased with them, followed, and what those after them received with acceptance, is better, more comprehensive, more beneficial, and safer. What has been said has been said, whether true or false.

Two matters remain here:

First: Seeking nearness by the rank of someone other than the Prophet, peace and blessings of Allah be upon him, is also not harmful, if the one whose rank is used for seeking nearness is known to have rank with Allah, such as one whose righteousness and saintliness (wilāyah) is decisively known. As for one about whom there is no decisive knowledge of that, then his rank should not be used for seeking nearness, because it involves an implicit judgment about Allah regarding something not known to be true from Him, exalted is His state, and in that is great audacity towards Allah.

Second: People have greatly multiplied in calling upon other than Allah from the saints, both living and dead, and others, such as: “O my master so-and-so, aid me!” That is not from the permissible seeking of means (tawassul) in anything. What is fitting for the state of a believer is not uttering that, and not hovering around its forbidden territory. Some scholars have considered it polytheism (shirk), and if it is not exactly that, it is close to it. I do not see anyone who says that except while believing that the one called upon, whether an absent living person or a removed deceased, knows the unseen, or hears the call, and is able by himself or through another to bring benefit and repel harm. Otherwise, he would not call upon him or open his mouth. And in that is a great trial from your Lord.

Prudence is to avoid that and not to request except from Allah, the Strong, the Self-Sufficient, the Doer of what He wills. Whoever grasps the secret of what al-Ṭabarānī reported in his al-Mu‘jam, that in the time of the Prophet, peace and blessings of Allah be upon him, there was a hypocrite who harmed the believers. So al-Ṣiddīq, may Allah be pleased with him, said: “Let us go and seek aid through the Messenger of Allah, peace and blessings of Allah be upon him, from this hypocrite.” They came to him, and he said: “Aid is not sought through me. Aid is only sought through Allah.” will have no doubt that seeking aid from the people of the graves, who are either a happy one preoccupied by his bliss and his moving about in the Gardens from paying attention to what is in this world, or a wretched one distracted by his punishment and his confinement in the Fires from answering his caller and listening to the people of his assembly, is something that must be avoided, and is not befitting for people of intellect to commit.

Do not be deceived by the fact that the one seeking aid from a created being may have his need fulfilled and his request succeed. For that is a trial and a test from Him, exalted is He. Satan may appear to the one seeking aid in the form of the one from whom aid is sought, so he thinks that is an honor for the one through whom aid was sought. Far from it, far from it! It is only a Satan who led him astray and misguided him, and made his desires appealing to him. That is just as Satan speaks through idols to mislead their foolish worshippers. Some ignorant people say: “That is from the development (taṭawwur) of the spirit of the one from whom aid is sought, or from the appearance of an angel in his form as an honor for him.” How evil is what they judge! Because development and appearance, even if they are possible, are not in such a form and upon committing such a crime. We ask Allah by His names to protect us from that, and we seek nearness by His gentleness that He guide us and you to the best of paths.

And strive for His cause as you ought to strive against your enemies as you are able. That you may succeed by attaining eternal bliss and deliverance from every distress.

[Ruh al Ma`ani 6/125 onwards]

Conclusion:

• It is permissible to ask a living righteous person to make du‘a, regardless of relative religious status.

• It is not permissible to ask a dead or absent person for du‘a or for the fulfillment of needs; this was not practiced by the Salaf and is regarded as bid‘ah.

• Grave visitation is legislated only for:

  • Giving salam to the deceased.

  • Making du‘a to Allah for their forgiveness and mercy.

  • Taking admonition and remembrance of the Hereafter.

• There is no authentic evidence that the Companions ever asked the deceased for help or du‘a, including at the grave of the Prophet ﷺ.

• The correct meaning of wasilah is acts of obedience and closeness to Allah, not using created beings as intermediaries.

• Permissible tawassul is through:

  • One’s own righteous deeds.

  • The du‘a of a living righteous person.

• Impermissible or rejected tawassul includes:

  • Asking the dead or absent for help.

  • Swearing by the essence or status of any created being.

  • Treating Prophets or awliya as intermediaries with independent influence.

• Seeking aid from graves, making vows to the deceased, or directing supplication to them is strongly condemned and warned against.

• The practice of the Salaf is the decisive criterion, and their consistent avoidance of such acts proves they are not part of Islamic legislation.

• All reliance, supplication, and hope must be directed to Allah alone, without intermediaries in du‘a.