Tawassul: Difference between revisions
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“To Make mediators between Allah and himself and depend on them and supplicate to them and ask them (will make him Apostate) by Consensus of the Scholars"(Al Iqnaa). <ref name="Al Hajjawi">{{cite book|last=Al Hajjawi|first=Moosa(201)|title=Al Iqnaa|publisher=Darul Maarifa|place=Beirut|pages=297= http://waqfeya.com/book.php?bid=10635}}</ref> |
“To Make mediators between Allah and himself and depend on them and supplicate to them and ask them (will make him Apostate) by Consensus of the Scholars"(Al Iqnaa). <ref name="Al Hajjawi">{{cite book|last=Al Hajjawi|first=Moosa(201)|title=Al Iqnaa|publisher=Darul Maarifa|place=Beirut|pages=297= http://waqfeya.com/book.php?bid=10635}}</ref> |
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3. Tawassul through invocation of [[ |
3. Tawassul through invocation of [[Mohamed]] after his demise. |
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Mohammed also explained that he is incapable of witnessing every deeds of his nation after his demise; and he is only witness for whom he was among them and after his death Allah is the observer and witness. |
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[[Ibn Kathir]] in Tafseer al-Qurʾān al-ʿAẓeem in the Verse No. 117 of Chapter Maaida quoted [[Abu Dawood Al-Tayalisi]]’s record, reported from [[Ibn Abbas]], regarding the happenings in the day of Judgment {{Blockquote|text= He (Prophet PBUH) will be told that You don’t know what they have done after you. Then I will say as the righteous slave (Jesus) said that I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise. Then he will be told that they have become apostate since you depart them."|sign=|source= [http://quran.ksu.edu.sa/tafseer/katheer/sura5-aya117.html Tafseer al-Qurʾān al-ʿAẓeem, Chapter Maaida, Verse No. 117]}} |
[[Ibn Kathir]] in Tafseer al-Qurʾān al-ʿAẓeem in the Verse No. 117 of Chapter Maaida quoted [[Abu Dawood Al-Tayalisi]]’s record, reported from [[Ibn Abbas]], regarding the happenings in the day of Judgment {{Blockquote|text= He (Prophet PBUH) will be told that You don’t know what they have done after you. Then I will say as the righteous slave (Jesus) said that I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise. Then he will be told that they have become apostate since you depart them."|sign=|source= [http://quran.ksu.edu.sa/tafseer/katheer/sura5-aya117.html Tafseer al-Qurʾān al-ʿAẓeem, Chapter Maaida, Verse No. 117]}} |
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“People in this subject -means visiting the grave- are three types. People visiting the dead and praying for the dead, this is as per Islamic rules; People visiting them and evoking through them, they are the polytheists (ignorant and transgressors) and People visiting them and evoking themselves. Prophet PBUH said “Oh Allah, Don’t make my Grave a worshiped Idol”, they are the polytheists in Lordship”. (Thadreeju thouheedil Mufeed) <ref name=" Maqreezi ">{{cite book|last= Al Maqrizi |first=Ahmad Ali(1436H)|title= Thadreej u thouheed Al Mufeed |publisher= DaruSamee|place=Riyad|pages=54 & 55= https://ar.islamway.net/book/29574/}}</ref> |
“People in this subject -means visiting the grave- are three types. People visiting the dead and praying for the dead, this is as per Islamic rules; People visiting them and evoking through them, they are the polytheists (ignorant and transgressors) and People visiting them and evoking themselves. Prophet PBUH said “Oh Allah, Don’t make my Grave a worshiped Idol”, they are the polytheists in Lordship”. (Thadreeju thouheedil Mufeed) <ref name=" Maqreezi ">{{cite book|last= Al Maqrizi |first=Ahmad Ali(1436H)|title= Thadreej u thouheed Al Mufeed |publisher= DaruSamee|place=Riyad|pages=54 & 55= https://ar.islamway.net/book/29574/}}</ref> |
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None among the four Imams [[Abu Hanifa]], [[Malik_ibn_Anas]], [[Al-Shafi'i]] and [[Ahmad ibn Hanbal]] nor their students evoked |
None among the four Imams [[Abu Hanifa]], [[Malik_ibn_Anas]], [[Al-Shafi'i]] and [[Ahmad ibn Hanbal]] nor their students evoked Mohammed to intercede for them. So the supplication to intercede after the death of Prophets and Righteous people were the way of polytheist and prohibited in Islam. |
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==References== |
==References== |
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Tawassul is an Arabic word originated from wa-sa-la- wasilat (Arabic: وسيلة-وسل). The wasilah is a means by which a person, goal or objective is approached, attained or achieved.[1] In another version of the meaning of tawassul in another text: Tawassul is an Arabic word that comes from a verbal noun, wasilah, which according to Ibn Manzur (d. 711/1311) in Lisān al-'Arab means "a station of King, a rank, or act of devotion".[citation needed] In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose.[1] In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah.[1]
Etymology
Tawassul is an Arabic word that comes from a verbal noun, "wasilah", which means "closeness, nearness, proximity, neighbourship".[2] According to Ibn Manzur (d. 711/1311) in Lisān al-'Arab, wasilah means "a station with King, a rank, or act of devotion.[citation needed] The word wasilat had been stated in the Quran two times ([5:35],[17:57]). It is translated as “a means that can be used to gain nearness to God”. Therefore, the typical meaning of tawassul or tawassulanis use of wasilat to obtain nearness to God.[3]
Requesting assistance from a spiritual intermediary when seeking divine help. In conservative interpretations, only Muhammad can intercede with God on behalf of human beings because Islam teaches that every believer has direct access to God. In Sufism and popular practice, intercession is often asked of saints or holy people. Some reform movements oppose requests for intercession.
Concept
Tawassul, as the main habitude of supplications, has key role in to acceptation of them.[6] [7]
- O you who believe! be careful of (your duty to) Allah and seek means (wasilah) of nearness to Him and strive hard in His way that you may be successful (Q5:35)
The meaning of the term wasilah in the above verse according to Albani is a thing that is used to obtain closeness and favour of Allah.[1] Some classical commentators, including the great Sufi exegetes, such as al-Qushayri (d. 465/1074) explain the use of al-wasilah in this verse to mean avoiding what is prohibited, fulfilling what is enjoined on us, and drawing near to God through good actions.[citation needed] Both Raghib al-Isfahani and Sayyid Muhammad Husayn Tabataba'i opine that al-wasilah means to reach a certain goal through desire, inclination and willingness, and in fact wasilah towards God means observance of his path with knowledge and worship through adherence to the Sharia.[8]It can be deduced from the verse above that intercession (tawassul) is only with the "permission" of Allah.[9] Also, the practice of seeking intercession began during the time of the Islamic prophet Muhammad.[10] An oft-cited Hadith in support of this is one narrated from Uthman ibn Hunaif regarding a blind man who Muslims believe was healed through the process.
The Hadith is as follows: {{Quote|source=|A blind man came to the Messenger of Allah (Allah bless him & give him peace) and said: "I've been afflicted in my eyesight, so pray to Allah for me". The Prophet (Allah bless him & give him peace) said: "Go perform ablution (Wudu), perform two Rak’at Salat and then say: "O Allah! I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy. O Muhammad! I seek your intercession with my lord for the return of my eyesight, that it may be fulfilled. O Allah! Grant him intercession for me". The Messenger of Allah (Allah bless him & give him peace) then said: "and if there is some other need, do the same"|Recorded by Ibn Majah: 1385, Tirmidhi, Abu Dawud, Nasa'i, Tabarani and others, with a sound chain of narrators.[11]
Various episodes from the life of Muhammad depict him interceding on behalf of his companions, mostly asking God to forgive their sins (Istighfar). For example, Aisha relates that he often slipped quietly from her side at night to go to the cemetery of Al-Baqi' to beseech forgiveness of God for the dead. Similarly, his istighfar is mentioned in the Salat al-Janazah and its efficacy explained.[12][13]
Another early example of tawassul is represented by the idea of turning to God by means of Muhammad. This appears in an account concerning the story of a blind man who asked Muhammad to pray to God for his health because of his blindness. This hadith is quoted in some major collections of traditions, such as Ahmad ibn Hanbal's musnad:[12]
The Prophet ordered the blind man to repeat these words: “O God, I ask you and turn to You by means of Your Prophet Muhammad, the Prophet of Mercy, O Muhammad! By your means I turn to God.” [14]
In the Quran
The Qur'an states:
If, when they had wronged themselves, they had come to you, and asked forgiveness from God, and the Messenger had asked forgiveness for them, they would have found God Relenting, Merciful.
— Al-Qur'an, Surah an-Nisa, 4:64
This verse raised the question as to whether or not Muhammad’s mediation was still possible after his death. A number of Islamic scholars including Al-Nawawi, Ibn Kathir and Ibn al-Athir in his exegesis relates the following episode, aiming to demonstrate its effectiveness:
A Bedouin of the desert visited the Prophet’s tomb and greeted the Prophet, addressing him directly as if he were alive. “Peace upon you, Messenger of God!” Then he said, “I heard the word of God ‘If, when they had wronged themselves . . .,’ I came to you seeking pardon for my mistakes, longing for your intercession with our Lord!” The Bedouin then recited a poem in praise of the Prophet and departed. The person who witnessed the story says that he fell asleep, and in a dream he saw the Prophet saying to him, “O ‘Utbi, rejoin our brother the Bedouin and announce [to] him the good news that God has pardoned him!”[15][16][17]
The Qur'an also states:
O believers! Fear Allah and seek means (of approach to) His (presence and to His nearness and accessibility) and strive in His way so that you may prosper
— Al-Qur'an, Surah an-Maida, 5:35
The above verse lay emphasis on four things:
- Faith
- Piety (Taqwa)
- Search for means of approach
- Struggle for Allah's sake
According to the verse, the third regulation after faith in God and piety is " seeking means (of approach to) His (presence and to His nearness and accessibility)". Some of the religious scholars have interpreted wasilah (the means of approach) mentioned in the Quranic verse as faith and good deeds while others, who are majority have explained the word as the prophets, the righteous and favorites of Allah.[18][unreliable source?] Also, the verse reveals that a person seeking means of approach to Allah will have in the first instance a believer and Muttaqeen (a person who fear Allah). Thus wasilah does not amount to associating partner with Allah but rather reaffirms the oneness of Allah, according to the opinion of Muhammad Tahir-ul-Qadri.[18][unreliable source?]
Imam Mahmud al-Alusi said in his exegesis of Quran Ruh al-Ma`ani, in the verse 35 of Chapter Maida regarding Waseela by requesting dead and Mohammed.
"If the requested is dead or unseen none of the scholar will doubt, that is not allowed. That is among the innovations, which is not done by any Salaf (predecessors of first three generation) and it is well known and allowed to say Salam (greeting) to them (the dead) as taught by the prophet PBUH to the companions when they visit the graveyard"
. Mahmud al-Alusi also commented that
ِِِِAsking anything from the dead has not been reported from any one of the companions (peace be upon them) of the Prophet PBUH, they are the most dedicated people for doing the good deeds. Instead it is reported from Ibn Umar (peace be upon him) that whenever he enters the room (grave) of the prophet as a visitor he used to say: peace be upon you O Prophet of Allah, peace be upon you O Abu Bakr, peace be upon you O Father. Then he leaves, he doesn’t increase any more than that, and he doesn’t ask anything from the leader of the world PBUH or the two respected (companions) besides him (peace be upon them) they are the most respected and most honorable in the whole world"
.
Types
There is this agreement among Muslim theologians that a means (tawassul) is acceptable concepts to draw near to Allah but they can’t gain unanimity on what kind of means (Tawassul) is permissible. According to the main agreement people can draw near to Allah and invoke him by using of these permissible means such as their good act (their prayer, fasting and reciting the Quran) but there is the discussion on approach to Allah by means of the person of Muhammad and his dignity or other pious Muslims after the death.[3]
Sunni's perspective
Various episodes from the life of Muhammad depict him interceding on behalf of his companions, mostly asking God to forgive their sins (Istighfar). For example, Aisha relates that he often slipped quietly from her side at night to go to the cemetery of Al-Baqi' to beseech forgiveness of God for the dead....Similarly, his istighfar is mentioned in the Salat al-Janazah... and it's efficacy explained.[12][19]
Another early example of tawassul is represented by the idea of turning to God by means of Muhammad. This appears in an account concerning the story of a blind man who asked Muhammad to pray to God for his health because of his blindness.This hadith is quoted in some major collections of traditions, such as Ahmad ibn Hanbal's musnad:[12]
The Prophet ordered the blind man to repeat these words: “O God, I ask you and turn to You by means of Your Prophet Muhammad, the Prophet of Mercy, O Muhammad! By your means I turn to God.”[citation needed][clarification needed]
Views of Islamic Jurists
All jurists comprising Imami, Shafi'i, Maliki, Hanafi and Hanbali are unanimous on the permissibility of tawassul whether during the lifetime of Muhammad or after his death.[20][21] Syrian Islamic scholars Salih al-Nu`man, Abu Sulayman Suhayl al-Zabibi, and Mustafa ibn Ahmad al-Hasan al-Shatti al-Hanbali al-Athari al-Dimashqi have similarly released Fatwas in support of the practice.[22]
Al-Suyuti in his book History of the Caliphs also reports Caliph Umar’s prayer for rain after the death of Muhammad and specifies that on that occasion ‘Umar was wearing his mantle (al-burda), a detail confirming his tawassul through Muhammad at that occasion.[12] Sahih al-Bukhari narrates similar situation as:
Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al-‘Abbas ibn ‘Abd al-Muttalib, saying, "O Allah! We used to request our Prophet to ask You for rain, and You would give us. Now we request the uncle of our Prophet to ask You for rain, so give us rain." And they would be given rain."
Shia perspective
Seeking Intercession (tawassul) is accepted and even advised in Shi'a Islam. Shia Scholars refer to Quranic verses such as 5:3, 12:97 and 12:98 and justify its permissibility. During the tawassul prayer Shia Muslims call on the names of Muhammad and the Ahl al-Bayt and use them as their intercessors/intermediaries to God.[23] Shias always pray to and only to Allah, but as other Muslims, they accept tawassul as a means of seeking intercession.
Shia Muslims consider that Tawassul through prophets and Imams of Allah is the great justification of wasilah, because they had gain to the high degree of humanity and after death, they are alive and they are blessed by Allah. So they are kind of means that people use to gain nearness to Allah. Shia Muslim does not consider Tawasull as Bid‘ah and Shirk. According to their tenets, when Tawassul is forbidden that people don’t attention that these means was created by Allah and their effect is raised from him.[24]
Shia Muslim visit from grave of Shia Imam and prophets of Allah and consider it as means to gain nearness to Allah.[25]
Prohibited Ways of Tawassul
1. Tawassul through Graves.
Polytheists use to intercede through prophets and righteous people after their death.
Allah said in Quran in Chapter Yunus, Verse No.18
And they worship other than Allah that which neither harms them nor benefits them, and they say, These are our intercessors with Allah. Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him."
Fakhruddin Razi said in the commentary of the Verse No. 18 of Chapter Yunus in Tafsir al-Kabir (al-Razi)
"They kept the idols in the shape of Prophets and great ones. They thought whenever they are engaged in the worship of idols, those great people become intercessors for them near Allah. Similar deeds in recent time is that many people involved in respecting the graves of great ones believing that if they respect their graves, they will become intercessors for them near Allah."
Ibn al-Jawzi quoted in Thalbees Iblees from Imam Ibn Aqil Al Hanbali (Died H 513), Teacher of Abdul Qadir Jeelani from Funoon. He said: “They are apostate according to me in this subject like respecting the graves, in the way the religion prohibited; by lighting fire, kissing it and using perfume on it and asking the dead and in put in writings, O my master do for me such and such (things). Taking soil for Baraka, perfuming the grave, travelling to it and tying cloths on the tree, following (the custom of) the one worshiped Latha and Uzza”(Thalbees Iblees, Ibn Al Jouzi). .[26]
2. Tawassul through supplication of Prophets and Unseen.
This way of Tawassul also prohibited in Islam, since they don’t have the ability for the removal of the adversity.
Allah said in Quran in Chapter Israa, Verse No. 56
Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."
Al-Tabari commented the Verse No. 56 of the Chapter Israa in Tafsir al-Tabari that
"You call those you think gods and lords, at the time of adversity. Are they capable of preventing that or diverting from you to others, you call them gods, definitely they neither have the ability nor possession for that."
. Al-Tabari then quoted from Ibn Abbas
"The polytheists use to say that we worship the angels and uzair and they were supplicating, means Angels, Jesus and Uzair."
Fakhruddin Razi commented for the same Verse from Quran in Tafsir al-Kabir (al-Razi)
These things which they are worshipping; they are, Angels, Jin, Jesus and Uzair are incapable of removing the evil and bringing good and surely they are not gods."
Al Hajjawi Al Hanbali said in his book Al Iqnaa in the chapter of Apostasy “To Make mediators between Allah and himself and depend on them and supplicate to them and ask them (will make him Apostate) by Consensus of the Scholars"(Al Iqnaa). [27]
3. Tawassul through invocation of Mohamed after his demise.
Mohammed also explained that he is incapable of witnessing every deeds of his nation after his demise; and he is only witness for whom he was among them and after his death Allah is the observer and witness.
Ibn Kathir in Tafseer al-Qurʾān al-ʿAẓeem in the Verse No. 117 of Chapter Maaida quoted Abu Dawood Al-Tayalisi’s record, reported from Ibn Abbas, regarding the happenings in the day of Judgment
He (Prophet PBUH) will be told that You don’t know what they have done after you. Then I will say as the righteous slave (Jesus) said that I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise. Then he will be told that they have become apostate since you depart them."
In one occasion Prophet asked ibn-Masud to recite the Quran for the Prophet. When he reached the Verse No. 41 of Chapter Al Nisa Prophet asked to stop the recitation and Abdullah Ibn Masud stopped reading.
Say, So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness?."
Al-Tabari quoted in the commentary of the Verse No. 41 of Chapter Nisa in Tafsir al-Tabari, Prophet Said
When you make me die, you are the Observer and you are the witness on everything "
Al-Tabari again quoted in Tafsir al-Tabari as Prophet said
I am witness on them as long as I am with them, when you make me die, you are the Observer and you are the witness on everything "
Al-Maqrizi Al Shafee said explaining the Grave Visit. “People in this subject -means visiting the grave- are three types. People visiting the dead and praying for the dead, this is as per Islamic rules; People visiting them and evoking through them, they are the polytheists (ignorant and transgressors) and People visiting them and evoking themselves. Prophet PBUH said “Oh Allah, Don’t make my Grave a worshiped Idol”, they are the polytheists in Lordship”. (Thadreeju thouheedil Mufeed) [28]
None among the four Imams Abu Hanifa, Malik_ibn_Anas, Al-Shafi'i and Ahmad ibn Hanbal nor their students evoked Mohammed to intercede for them. So the supplication to intercede after the death of Prophets and Righteous people were the way of polytheist and prohibited in Islam.
References
- ^ a b c d Julian, Millie (2008). "Supplicating,Naming,offering:Tawassul in West Java". Journal of Southeast Asian Studies. 39 (1): 107–122. doi:10.1017/S0022463408000052.
- ^ Khondokar Abdullah Zahangir (6 November 2009). Rahe Belayat: The way to achieve frienfship of Allah (PDF) (in Bengali) (2nd ed.). As-Sunnah Publications, Bangladesh. p. 1-4. ISBN 978-984-90053-1-5. Retrieved 23 May 2019.
- ^ a b Zamhari, Arif (2011). Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java. ANU E Press. p. 70. ISBN 978-1921666247.
- ^ "Tawassul - Oxford Islamic Studies Online". www.oxfordislamicstudies.com. Retrieved 2018-09-10.
- ^ "Intercession - Oxford Islamic Studies Online". www.oxfordislamicstudies.com. Retrieved 2018-08-07.
- ^ Sirajudin, Suhaib (2015). Master Tawheed in 24 hours. ShieldCrest.
- ^ Qadhi, Abu Ammaar Yasir. Dua The Weapon Of The Believer. p. 194.
- ^ Shirazi, Abd al-Karim (2000). Tawassul-Seeking a way unto Allah. Ahlul Bayt World Assembly.
- ^ Sunni Hanbali Position from Islam Tomorrow
- ^ Al Rifai Al Salafi At Tawassol Ila Haqiqat al Tawassul P:158. الرفاعي المعاصر: التوصل إلى حقيقة التوسل
- ^ https://sunnah.com/urn/1314490/
- ^ a b c d e Ph.D, Coeli Fitzpatrick; Walker, Adam Hani (2014-04-25). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]. ABC-CLIO. p. 301. ISBN 9781610691789.
- ^ Wensinck, A. J.; Gimaret, D. (1997). "Shafa‘a" In Encyclopedia of Islam. Vol. 9. Leiden: Brill. pp. 177–179.
- ^ https://sunnah.com/urn/1314490/
- ^ Ph.D, Coeli Fitzpatrick; Walker, Adam Hani (2014-04-25). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]. ABC-CLIO. pp. 300–301. ISBN 9781610691789.
- ^ Ibn Kathir (1983). Tafsir al-Qur'an al-'Azim. Beirut: Dar al-Ma'rifa. pp. 1:521.
- ^ al-Nawawi, Yahya ibn Sharaf. al-Majmu: sharh al-Muhadhdhab. Medina: al-Maktaba al-Salafiyya. pp. 8:256.
- ^ a b Tahir-ul-Qadri, Muhammad (2001). Islamic Concept of Intermediation (Tawassul). Minhaj-ul-Quran Publication,Lahore. pp. 42–44. ISBN 978-9693208825.
- ^ Wensinck, A. J.; Gimaret, D. (1997). "Shafa‘a" In Encyclopedia of Islam. Vol. 9. Leiden: Brill. pp. 177–179.
- ^ al-Zurqani, Muhammad. Sharh al-Mawahib al-ladunniyah. Beirut: Dar al-Ma'rifa. pp. 304–305.
- ^ Ibn Juzayy, Muhammad (1926). Al-Qawanin al-Fiqhiyyah. Matbaat al-Nahda. p. 148.
- ^ Salih al-Na`man's fatwa on Tawassul
- ^ Donaldson, Dwight M. (1933). The Shi'ite Religion: A History of Islam in Persia and Irak. BURLEIGH PRESS. pp. 339–358.
- ^ Shamakhi, Mina. "Tawassul through Masters of Allah (in Persian)". Noor mags. Ma'refat magezin.
{{cite web}}
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(help) - ^ Ibn Qulawayh (2008). Kamil Al Ziyyarat. Shiabooks.ca Press. ISBN 978-0978147815.
- ^ Ibn al-Jouzi, Abul Faraj(2012). Thalbees Iblees. Beirut: Makthab al Asriya. pp. 384=ISBN 9953-400-81-4.
{{cite book}}
: CS1 maint: numeric names: authors list (link) - ^ Al Hajjawi, Moosa(201). Al Iqnaa. Beirut: Darul Maarifa. pp. 297= http://waqfeya.com/book.php?bid=10635.
{{cite book}}
: CS1 maint: numeric names: authors list (link) - ^ Al Maqrizi, Ahmad Ali(1436H). Thadreej u thouheed Al Mufeed. Riyad: DaruSamee. pp. 54 & 55= https://ar.islamway.net/book/29574/.
{{cite book}}
: CS1 maint: numeric names: authors list (link)
Further reading
- Chiabotti, Francesco, Shafa'a (Intercession), in Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC-CLIO, 2014. ISBN 1610691776
External links
- Supplication through the Prophet Muhammad (al-tawassul) — Dar al-Ifta al-Misriyyah
- Intercession in Islam
- Tawassul in the Sunnah
- The Intermediary of Shirk by Sayyid Muhammad Alawi al-Maliki
- Tawassul: Is it permissible?. -
- Position of Tawassul and Waseela in Islam
- Tawassul: Tawassul seeking way unto Allah.
- The Hadith Proofs for Tawassul (Intercession)