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Tawassul is recourse to a spiritual intermediary/intercessor when seeking divine assistance.^[1] In popular Sufi practice this is typically exemplified by seeking the intercession of saints and holy personalities.^[2]

Precedents in Islamic Texts

Islamic tradition states that Adam sought intercession through the Prophet Muhammad to seek forgiveness from Allah.^[3]^[4] Various episodes from the life of Muhammad depict him interceding on behalf of his companions.^[5]^[6]

Hadith scholar al-Maliki (1946-2004) cites the following tradition, whose transmission is classified as sound by reputable hadith scholar Ibn Hajr al-Asqalani, to justify tawassul.^[7]

It is narrated by Malik al-Dar, Umar's treasurer, that the people suffered a drought during the successorship of Umar, whereupon a man came to the grave of the Prophet and said: 'O Messenger of Allah, ask for rain for your Community, for verily they have almost perished.' After this the Prophet appeared to him in a dream and told him: 'Go to Umar and give him my greeting, then tell him that they will be watered. Tell him; You must be clever, you must be clever!' The man went and told Umar, who said: 'O my Lord, I will spare no effort except what is beyond my power!'

The Barelwis see tawassul as approaching Allah through the intercession of the Prophet Muhammad and the intercession (wasila) of both living and deceased saints.^[8] The Quran states:^[9]

'O you who believe! Remain conscious of Allah and seek to come close to Him (wasilata), and strive hard in his cause, so that you may be successful' (5.35)

The word 'wasila' in this verse is often taken as a proof that it is permissible to venerate those who are friends of God.^[9]

Practice

The visitation of shrines of deceased saints was a common practice in the history of the Muslim world and continues in all parts of the Muslim world to this day.^[10] Shrines of pious individuals were seen as spiritual centers where the saints' bodies were in connection with God. The populace perceived the saints as being intermediaries between the masses and God and so visited their shrines to seek blessings (baraka) divine intercession.^[11]

A notable example of this common practice in the Muslim world was the visitation of the shrine of Sufi saint Ahmad al-Badawi in the Egyptian city of Tanta. The shrine attracted visitors from all over the Nile delta.^[12]

Islamic Rulings

Mufti Muhammad Ibn Adam states that there is no disagreement among the classical Islamic jurists on the permissibly of using living persons as intermediaries in supplication.^[13] The vast majority of Islamic jurists from the four Sunni schools of law also permit using deceased persons as intermediaries in supplication, with the exception of Ibn Taymiyyah and his followers.^[14]

On the issue of requesting deceased persons to supplicate on one's behalf Mufti Muhammad ibn Adam states that there is a legitimate difference of opinion among Islamic scholars and the Companions of the Prophet over this issue. This issues is based on the issue of whether the dead can hear. Ibn Kathir and the Companion Abdullah ibn Umar were of the position that the dead can hear while some scholars and the wife of the Prophet, Aisha, were of the view that the dead cannot hear.^[15] In accordance with the view of those scholars who believe that the dead can hear, requesting a deceased person for intercession at their grave is permissible.^[16]

References

^ Intercession. Retrieved 26 January 2017. Requesting assistance from a spiritual intermediary when seeking divine help. {{cite book}}: |work= ignored (help)
^ Intercession. Retrieved 26 January 2017. In Sufism and popular practice, intercession is often asked of saints or holy people. {{cite book}}: |work= ignored (help)
^ Zamhari, Arif (2010). Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java. ANU E Press. p. 76. ISBN 9781921666247. The Prophet said on the authority of Umar: 'When Adam committed his mistake he said: O! my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O! Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O! my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: La ilaha illa Allah Muhammad al-Rasulallah I understood that You would not place next to Your Name but the Most Beloved One of our creation. Allah said: O! Adam, I have forgiven you, and were it not for Muhammad I would not have created you.
^ Saleh, Fauzan (2001). Modern Trends in Islamic Theological Discourse in 20th Century Indonesia: A Critical Survey. BRILL. p. 146. ISBN 9789004123052. Hassan further reports that those who believe in the merits of tawassul base their arguments on some Hadiths revealing that Adam used tawassul to ask God's forgiveness for his sins by means of Muhammad's blessing.
^ Ph.D, Coeli Fitzpatrick; Walker, Adam Hani (2014-04-25). Muhammad (saw) 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.
^ Zamhari, Arif (2010). Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java. ANU E Press. p. 74. ISBN 9781921666247. Al-Maliki (1946-2004), an hadith scholar...Another Prophetic Companion's tradition cited by al-Maliki is as follows: It is narrated by Malik al-Dar, Umar's treasurer, that the people suffered a drought during the successorship of Umar, whereupon a man came to the grave of the Prophet and said: 'O Messenger of Allah, ask for rain for your Community, for verily they have almost perished.' After this the Prophet appeared to him in a dream and told him: 'Go to Umar and give him my greeting, then tell him that they will be watered. Tell him; You must be clever, you must be clever!' The man went and told Umar, who said: 'O my Lord, I will spare no effort except what is beyond my power!' Al-Maliki was convinced that the transmitter of this tradition was regarded as sound by Ibn Hajr al-Asqalani, a prominent hadith scholar whose reputation in this field is outstanding.
^ Ridgeon, Lloyd (2015). Sufis and Salafis in the Contemporary Age. Bloomsbury Publishing. p. 180. ISBN 9781472532237. For Barelwis approaching Allah (tawassul) means to supplicate to Allah through the Prophet or another living or deceased saint, that is, the Muslim seeks the wasila of a saint, who is considered to be specifically close to Allah or the Prophet Muhammad and requested to function as an intercessor...
^ ^a ^b Leaman, Oliver (2006). The Qur'an: An Encyclopedia. Taylor & Francis. p. 679. ISBN 9780415326391. 'O you who believe! Remain conscious of Allah and seek to come close to Him (wasilata), and strive hard in his cause, so that you may be successful' (5.35) The word wasila (close) in this verse is sometimes taken as a proof that the veneration of people who are described as friends of God is permissible.
^ Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. This practice of shrine visitation, especially at the time of the mawlid of the saint, continues in virtually all parts of the Muslim world to this day.
^ Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. This visitation of shrines was a practice common not only to Muslims but also to Near Eastern Jews and Christians. The shrines of pious individuals were understood as spiritual centers where the body of the saint lay in a state of constant connection with God. Saints were perceived as intermediaries between the masses and God, and the populace began visiting their graves seeking blessings (baraka) and divine intercession and appealing for solutions to problems.
^ Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. For example, the popular Sufi order of Ahmad al-Badawi (d. 1276) attracted visitors from all over the Nile delta to the shrine of al-Badawi in the Egyptian city of Tanta on the day of the mawlid of the great saint.
^ [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.' This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility.
^ [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of your Prophet whom you love" or "O Allah, I ask you through your Prophet.' This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid.
^ [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one's behalf. For example, one says, 'Oh such-and-such person, pray for me that Allah Most High fulfils my work.' The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a 'legitimate' difference of opinion between the Companions and classical scholars on this issue (although there is no difference in the hearing of the Prophets, peace be upon them) with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima') of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him)...On the other hand, the position of Sayyida A'isha (Allah be pleased with her) and a group of scholars is that the dead do not hear...
^ [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua' and intercession at his grave.

External links

Sunni

Shia

[1] Intercession. Retrieved 26 January 2017. Requesting assistance from a spiritual intermediary when seeking divine help. {{cite book}}: |work= ignored (help)

[2] Intercession. Retrieved 26 January 2017. In Sufism and popular practice, intercession is often asked of saints or holy people. {{cite book}}: |work= ignored (help)

[3] Zamhari, Arif (2010). Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java. ANU E Press. p. 76. ISBN 9781921666247. The Prophet said on the authority of Umar: 'When Adam committed his mistake he said: O! my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O! Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O! my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: La ilaha illa Allah Muhammad al-Rasulallah I understood that You would not place next to Your Name but the Most Beloved One of our creation. Allah said: O! Adam, I have forgiven you, and were it not for Muhammad I would not have created you.

[4] Saleh, Fauzan (2001). Modern Trends in Islamic Theological Discourse in 20th Century Indonesia: A Critical Survey. BRILL. p. 146. ISBN 9789004123052. Hassan further reports that those who believe in the merits of tawassul base their arguments on some Hadiths revealing that Adam used tawassul to ask God's forgiveness for his sins by means of Muhammad's blessing.

[:1-5] Ph.D, Coeli Fitzpatrick; Walker, Adam Hani (2014-04-25). Muhammad (saw) in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]. ABC-CLIO. p. 301. ISBN 9781610691789.

[6] Wensinck, A. J.; Gimaret, D. (1997). "Shafa‘a" In Encyclopedia of Islam. Vol. 9. Leiden: Brill. pp. 177–179.

[7] Zamhari, Arif (2010). Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java. ANU E Press. p. 74. ISBN 9781921666247. Al-Maliki (1946-2004), an hadith scholar...Another Prophetic Companion's tradition cited by al-Maliki is as follows: It is narrated by Malik al-Dar, Umar's treasurer, that the people suffered a drought during the successorship of Umar, whereupon a man came to the grave of the Prophet and said: 'O Messenger of Allah, ask for rain for your Community, for verily they have almost perished.' After this the Prophet appeared to him in a dream and told him: 'Go to Umar and give him my greeting, then tell him that they will be watered. Tell him; You must be clever, you must be clever!' The man went and told Umar, who said: 'O my Lord, I will spare no effort except what is beyond my power!' Al-Maliki was convinced that the transmitter of this tradition was regarded as sound by Ibn Hajr al-Asqalani, a prominent hadith scholar whose reputation in this field is outstanding.

[8] Ridgeon, Lloyd (2015). Sufis and Salafis in the Contemporary Age. Bloomsbury Publishing. p. 180. ISBN 9781472532237. For Barelwis approaching Allah (tawassul) means to supplicate to Allah through the Prophet or another living or deceased saint, that is, the Muslim seeks the wasila of a saint, who is considered to be specifically close to Allah or the Prophet Muhammad and requested to function as an intercessor...

[:0-9] Leaman, Oliver (2006). The Qur'an: An Encyclopedia. Taylor & Francis. p. 679. ISBN 9780415326391. 'O you who believe! Remain conscious of Allah and seek to come close to Him (wasilata), and strive hard in his cause, so that you may be successful' (5.35) The word wasila (close) in this verse is sometimes taken as a proof that the veneration of people who are described as friends of God is permissible.

[10] Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. This practice of shrine visitation, especially at the time of the mawlid of the saint, continues in virtually all parts of the Muslim world to this day.

[11] Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. This visitation of shrines was a practice common not only to Muslims but also to Near Eastern Jews and Christians. The shrines of pious individuals were understood as spiritual centers where the body of the saint lay in a state of constant connection with God. Saints were perceived as intermediaries between the masses and God, and the populace began visiting their graves seeking blessings (baraka) and divine intercession and appealing for solutions to problems.

[12] Hecht, Richard D.; Biondo, Vincent F. (2010). Religion and Everyday Life and Culture [3 Volumes]. ABC-CLIO. p. 256. ISBN 9780313342790. For example, the popular Sufi order of Ahmad al-Badawi (d. 1276) attracted visitors from all over the Nile delta to the shrine of al-Badawi in the Egyptian city of Tanta on the day of the mawlid of the great saint.

[13] [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.' This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility.

[14] [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of your Prophet whom you love" or "O Allah, I ask you through your Prophet.' This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid.

[15] [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one's behalf. For example, one says, 'Oh such-and-such person, pray for me that Allah Most High fulfils my work.' The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a 'legitimate' difference of opinion between the Companions and classical scholars on this issue (although there is no difference in the hearing of the Prophets, peace be upon them) with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima') of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him)...On the other hand, the position of Sayyida A'isha (Allah be pleased with her) and a group of scholars is that the dead do not hear...

[16] [Mufti] Muhammad Ibn Adam (8 January 2015). "Various Forms of Tawassul and Istighatha and their Rulings". Daruliftaa.com. Retrieved 26 January 2017. As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua' and intercession at his grave.

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@@ Line 1: / Line 1: @@
-{{primary sources|date=January 2017}}
 {{Islam}}
+'''Tawassul''' is recourse to a spiritual intermediary/intercessor when seeking divine assistance.<ref>{{Cite book|url=http://www.oxfordislamicstudies.com/article/opr/t125/e1045|title=Intercession|last=|first=|work=The Oxford Dictionary of Islam|publisher=|year=|isbn=|location=|pages=|quote=Requesting assistance from a spiritual intermediary when seeking divine help.|access-date=26 January 2017|via=}}</ref> In popular [[Sufism|Sufi]] practice this is typically exemplified by seeking the intercession of saints and holy personalities.<ref>{{Cite book|url=http://www.oxfordislamicstudies.com/article/opr/t125/e1045|title=Intercession|last=|first=|work=The Oxford Dictionary of Islam|publisher=|year=|isbn=|location=|pages=|quote=In Sufism and popular practice, intercession is often asked of saints or holy people.|access-date=26 January 2017|via=}}</ref>
-'''Tawassul'''  is an Arabic word originated from wa-sa-la- wasilat ({{lang-ar|وسيلة-وسل}}). The ''wasilah'' is a means by which a person, goal or objective is approached, attained or achieved.<ref name="Julian">{{cite journal |author=Julian, Millie |title=Supplicating,Naming,offering:Tawassul in West Java | journal=Journal of Southeast Asian Studies |volume=39 |issue=1| pages=107–122 |year=2008 |doi =10.1017/S0022463408000052 }}</ref> 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 with King, a rank, or act of devotion.<ref name="Yusuf">{{cite book|last=Hamza|first=Yusuf|title=The Prayer of the oppressed|year=2014|publisher=eBooks2go|isbn=9781618130204}}</ref>
-In other words, it refers to a position of power due to one's proximity to the king or sovereign.<ref name="Yusuf" /> While the ''tawassul'' or ''tawassulan'' is the use of wasilah for this purpose.<ref name="Julian" /> In religious contexts,the ''tawassul'' is the use of a wasilah to arrive at or obtain favour of [[Allah]].<ref name="Julian" />
+== Precedents in Islamic Texts ==
-We can find various examples of ''tawassul'' in the Books of [[Hadith]].One good example is found in the well-known [[hadith]] of the young men trapped in a cave whose mouths were each covered by a stone: Each of them prays to [[God]] by mentioning some acts that he did for God's sake, in hopes that it might cause his prayer to be accepted.<ref name="Yusuf" /> This is a good example of doing ''tawassul'' with one's good action.
+Islamic tradition states that Adam sought intercession through the Prophet [[Muhammad]] to seek forgiveness from [[Allah]].<ref>{{Cite book|url=https://books.google.com.au/books?id=Y33h66U3VXgC&pg=PA76&dq=tawassul&hl=en&sa=X&ved=0ahUKEwiW9pnI697RAhUEf7wKHS6ED1UQ6AEIMzAF#v=onepage&q=tawassul&f=false|title=Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java|last=Zamhari|first=Arif|publisher=ANU E Press|year=2010|isbn=9781921666247|location=|pages=76|quote=The Prophet said on the authority of Umar: 'When Adam committed his mistake he said: O! my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O! Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O! my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: ''La ilaha illa Allah Muhammad al-Rasulallah'' I understood that You would not place next to Your Name but the Most Beloved One of our creation. Allah said: O! Adam, I have forgiven you, and were it not for Muhammad I would not have created you.|via=}}</ref><ref>{{Cite book|url=https://books.google.com.au/books?id=zxcvxtr9flgC&pg=PA146&dq=tawassul&hl=en&sa=X&ved=0ahUKEwjwg7yj897RAhUBRZQKHfF3DFUQ6AEISDAI#v=onepage&q=tawassul&f=false|title=Modern Trends in Islamic Theological Discourse in 20th Century Indonesia: A Critical Survey|last=Saleh|first=Fauzan|publisher=BRILL|year=2001|isbn=9789004123052|location=|pages=146|quote=Hassan further reports that those who believe in the merits of tawassul base their arguments on some Hadiths revealing that Adam used tawassul to ask God's forgiveness for his sins by means of Muhammad's blessing.|via=}}</ref> Various episodes from the life of Muhammad depict him interceding on behalf of his companions.<ref name=":1">{{Cite book|url=https://books.google.com/books?id=2AtvBAAAQBAJ|title=Muhammad (saw) in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]|last=Ph.D|first=Coeli Fitzpatrick|last2=Walker|first2=Adam Hani|date=2014-04-25|publisher=ABC-CLIO|isbn=9781610691789|page=301|language=en}}</ref><ref>{{Cite book|title="Shafa‘a" In Encyclopedia of Islam|last=Wensinck|first=A. J.|last2=Gimaret|first2=D.|publisher=Brill|year=1997|isbn=|volume=9|location=Leiden|pages=177–179}}</ref>
+[[Hadith]] scholar al-Maliki (1946-2004) cites the following tradition, whose transmission is classified as sound by reputable hadith scholar [[Ibn Hajar al-Asqalani|Ibn Hajr al-Asqalan]]<nowiki/>i, to justify tawassul.<ref>{{Cite book|url=https://books.google.com.au/books?id=Y33h66U3VXgC&pg=PA74&lpg=PA74&dq=another+Prophetic+Companion%27s+tradition+cited+by+al-Maliki+is+as+follows:&source=bl&ots=bmzEf86ja2&sig=0T63SlwnpIgi5-tCO1sJJobPnnA&hl=en&sa=X&ved=0ahUKEwjWgvzB8t7RAhWGVrwKHd70CDkQ6AEIGzAA#v=onepage&q=another%20Prophetic%20Companion's%20tradition%20cited%20by%20al-Maliki%20is%20as%20follows%3A&f=false|title=Rituals of Islamic Spirituality: A Study of Majlis Dhikr Groups in East Java|last=Zamhari|first=Arif|publisher=ANU E Press|year=2010|isbn=9781921666247|location=|pages=74|quote=Al-Maliki (1946-2004), an hadith scholar...Another Prophetic Companion's tradition cited by al-Maliki is as follows: It is narrated by Malik al-Dar, Umar's treasurer, that the people suffered a drought during the successorship of Umar, whereupon a man came to the grave of the Prophet and said: 'O Messenger of Allah, ask for rain for your Community, for verily they have almost perished.' After this the Prophet appeared to him in a dream and told him: 'Go to Umar and give him my greeting, then tell him that they will be watered. Tell him; You must be clever, you must be clever!' The man went and told Umar, who said: 'O my Lord, I will spare no effort except what is beyond my power!' Al-Maliki was convinced that the transmitter of this tradition was regarded as sound by Ibn Hajr al-Asqalani, a prominent hadith scholar whose reputation in this field is outstanding.|via=}}</ref><blockquote>It is narrated by Malik al-Dar, Umar's treasurer, that the people suffered a drought during the successorship of Umar, whereupon a man came to the grave of the Prophet and said: 'O Messenger of Allah, ask for rain for your Community, for verily they have almost perished.' After this the Prophet appeared to him in a dream and told him: 'Go to Umar and give him my greeting, then tell him that they will be watered. Tell him; You must be clever, you must be clever!' The man went and told Umar, who said: 'O my Lord, I will spare no effort except what is beyond my power!'</blockquote>The [[Barelvi|Barelwis]] see tawassul as approaching Allah through the intercession of the Prophet Muhammad and the intercession (wasila) of both living and deceased saints.<ref>{{Cite book|url=https://books.google.com.au/books?id=WipfBwAAQBAJ&pg=PA180&dq=wasila&hl=en&sa=X&ved=0ahUKEwjolMit9d7RAhXDHZQKHTItB-0Q6AEIQjAH#v=onepage&q=wasila&f=false|title=Sufis and Salafis in the Contemporary Age|last=Ridgeon|first=Lloyd|publisher=Bloomsbury Publishing|year=2015|isbn=9781472532237|location=|pages=180|quote=For Barelwis approaching Allah (''tawassul'') means to supplicate to Allah through the Prophet or another living or deceased saint, that is, the Muslim seeks the ''wasila'' of a saint, who is considered to be specifically close to Allah or the Prophet Muhammad and requested to function as an intercessor...|via=}}</ref> The [[Quran]] states:<ref name=":0">{{Cite book|url=https://books.google.com.au/books?id=isDgI0-0Ip4C&pg=PA679&dq=wasila&hl=en&sa=X&ved=0ahUKEwjolMit9d7RAhXDHZQKHTItB-0Q6AEIPTAG#v=onepage&q=wasila&f=false|title=The Qur'an: An Encyclopedia|last=Leaman|first=Oliver|publisher=Taylor & Francis|year=2006|isbn=9780415326391|location=|pages=679|quote='O you who believe! Remain conscious of Allah and seek to come close to Him (wasilata), and strive hard in his cause, so that you may be successful' (5.35) The word wasila (close) in this verse is sometimes taken as a proof that the veneration of people who are described as friends of God is permissible.|via=}}</ref><blockquote>'O you who believe! Remain conscious of Allah and seek to come close to Him (wasilata), and strive hard in his cause, so that you may be successful' (5.35)<br>
-==Origin==
+</blockquote>The word 'wasila' in this verse is often taken as a proof that it is permissible to venerate those who are friends of God.<ref name=":0" />
-The most frequently cited of those verses of the [[Quran]] in which the word ''wasilah'' appears is:
+== Practice ==
-''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 visitation of shrines of deceased saints was a common practice in the history of the Muslim world and continues in all parts of the Muslim world to this day.<ref>{{Cite book|url=https://books.google.com.au/books?id=ivnWCQAAQBAJ&pg=PA256&dq=intercession+of+saints+islamic+world+history&hl=en&sa=X&ved=0ahUKEwj3vNuh-97RAhWCxLwKHRVhBYwQ6AEIPDAG#v=onepage&q=intercession%20of%20saints%20islamic%20world%20history&f=false|title=Religion and Everyday Life and Culture [3 Volumes]|last=Hecht|first=Richard D.|last2=Biondo|first2=Vincent F.|publisher=ABC-CLIO|year=2010|isbn=9780313342790|location=|pages=256|quote=This practice of shrine visitation, especially at the time of the mawlid of the saint, continues in virtually all parts of the Muslim world to this day.|via=}}</ref> Shrines of pious individuals were seen as spiritual centers where the saints' bodies were in connection with God. The populace perceived the saints as being intermediaries between the masses and God and so visited their shrines to seek blessings (baraka) divine intercession.<ref>{{Cite book|url=https://books.google.com.au/books?id=ivnWCQAAQBAJ&pg=PA256&dq=intercession+of+saints+islamic+world+history&hl=en&sa=X&ved=0ahUKEwj3vNuh-97RAhWCxLwKHRVhBYwQ6AEIPDAG#v=onepage&q=intercession%20of%20saints%20islamic%20world%20history&f=false|title=Religion and Everyday Life and Culture [3 Volumes]|last=Hecht|first=Richard D.|last2=Biondo|first2=Vincent F.|publisher=ABC-CLIO|year=2010|isbn=9780313342790|location=|pages=256|quote=This visitation of shrines was a practice common not only to Muslims but also to Near Eastern Jews and Christians. The shrines of pious individuals were understood as spiritual centers where the body of the saint lay in a state of constant connection with God. Saints were perceived as intermediaries between the masses and God, and the populace began visiting their graves seeking blessings (baraka) and divine intercession and appealing for solutions to problems.|via=}}</ref>
+A notable example of this common practice in the Muslim world was the visitation of the shrine of Sufi saint [[Ahmad al-Badawi]] in the Egyptian city of [[Tanta]]. The shrine attracted visitors from all over the Nile delta.<ref>{{Cite book|url=https://books.google.com.au/books?id=ivnWCQAAQBAJ&pg=PA256&dq=intercession+of+saints+islamic+world+history&hl=en&sa=X&ved=0ahUKEwj3vNuh-97RAhWCxLwKHRVhBYwQ6AEIPDAG#v=onepage&q=intercession%20of%20saints%20islamic%20world%20history&f=false|title=Religion and Everyday Life and Culture [3 Volumes]|last=Hecht|first=Richard D.|last2=Biondo|first2=Vincent F.|publisher=ABC-CLIO|year=2010|isbn=9780313342790|location=|pages=256|quote=For example, the popular Sufi order of Ahmad al-Badawi (d. 1276) attracted visitors from all over the Nile delta to the shrine of al-Badawi in the Egyptian city of Tanta on the day of the mawlid of the great saint.|via=}}</ref>
-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]].<ref name="Julian" />  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.<ref name="Yusuf" /> Both Raghib Isfahan 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]].<ref name="Shirazi">{{cite book|last=Shirazi|first=Abd al-Karim|title=Tawassul-Seeking a way unto Allah|year=2000|publisher=Ahlul Bayt World Assembly|url=http://www.al-islam.org/message-thaqalayn/vol5-n4-2000/tawassul-seeking-way-unto-allah-dr-abd-al-karim-shirazi}}</ref> In another verse of the [[Qur'an]] that confirmed legality of tawassul (intercession) states:
-{{blockquote|We sent not the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah's forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.|Al-Qur'an, Surah an-Nisa, 4:64<ref name="ahlus-sunna.com">http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=57&Itemid=116</ref>}}It can be deduced from the verse above that intercession (tawassul) is only with the "permission" of [[Allah]].<ref name=tomorrow>[http://www.islamtomorrow.com/wasila/1.asp Sunni Hanbali Position from Islam Tomorrow]</ref> Also, the practice of seeking intercession began during the time of the Islamic prophet [[Muhammad in Islam|Muhammad]].<ref>Al Rifai Al Salafi At Tawassol Ila Haqiqat al Tawassul P:158. الرفاعي المعاصر: التوصل إلى حقيقة التوسل</ref>  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.
+== Islamic Rulings ==
-The Hadith is as follows:
+Mufti Muhammad Ibn Adam states that there is no disagreement among the classical Islamic jurists on the permissibly of using living persons as intermediaries in supplication.<ref>{{Cite web|url=http://www.daruliftaa.com/node/7556?txt_QuestionID=|title=Various Forms of Tawassul and Istighatha and their Rulings|last=[Mufti] Muhammad Ibn Adam|first=|date=8 January 2015|website=Daruliftaa.com|publisher=|access-date=26 January 2017|quote=This refers to using a living person as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of such-and-such pious slave of yours and your love for him.' This type of Tawassul is also permitted according to all major classical Imams and jurists, with no disagreement on its permissibility.}}</ref> The vast majority of Islamic jurists from the four [[Sunni Islam|Sunni]] schools of law also permit using deceased persons as intermediaries in supplication, with the exception of [[Ibn Taymiyyah]] and his followers.<ref>{{Cite web|url=http://www.daruliftaa.com/node/7556?txt_QuestionID=|title=Various Forms of Tawassul and Istighatha and their Rulings|last=[Mufti] Muhammad Ibn Adam|first=|date=8 January 2015|website=Daruliftaa.com|publisher=|access-date=26 January 2017|quote=This refers to using a person who has passed away – such as a Prophet or saint – as an intermediary when supplicating Allah Most High, due to his righteousness and closeness to Allah. For example, one says, 'O Allah, please fulfil my need in consideration of your Prophet whom you love” or “O Allah, I ask you through your Prophet.' This form of Tawassul is permitted according to the vast majority of classical Imams (salaf) and jurists (fuqaha) including the four Sunni Schools of Islamic law. Only Imam Ibn Taymiya and those who followed him object to it, saying that it negates the concept of Tawhid.}}</ref>
-{{Quote|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 [[Muhammad ibn Isa at-Tirmidhi|Tirmidhi]], [[Abu Dawud]], [[Nasa'i]], [[Al-Tabarani|Tabarani]] and others, with a sound chain of narrators.<ref name=":1"/>}}
-==Tawassul in light of Quran==
-The Qur'an states: {{Blockquote|text=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.|sign=Al-Qur'an, Surah an-Nisa, 4:64|source=}}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!”''<ref name=":0">{{Cite book|url=https://books.google.com/books?id=2AtvBAAAQBAJ|title=Muhammad (s) in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]|last=Ph.D|first=Coeli Fitzpatrick|last2=Walker|first2=Adam Hani|date=2014-04-25|publisher=ABC-CLIO|isbn=9781610691789|pages=300–301|language=en}}</ref><ref>{{Cite book|title=Tafsir al-Qur'an al-'Azim|last=Ibn Kathir|first=|publisher=Dar al-Ma'rifa|year=1983|isbn=|location=Beirut|pages=1:521}}</ref><ref>{{Cite book|title=al-Majmu: sharh al-Muhadhdhab|last=al-Nawawi|first=Yahya ibn Sharaf|publisher=al-Maktaba al-Salafiyya|year=|isbn=|location=Medina|pages=8:256}}</ref>
-The Qur'an also states:{{Blockquote|text=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|sign=|source=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]].<ref name="Muhammad">{{cite book|last=Tahir-ul-Qadri|first=Muhammad|title=Islamic Concept of Intermediation (Tawassul)|year=2001|publisher=Minhaj-ul-Quran Publication,Lahore| pages=42–44| isbn= 978-9693208825}}</ref>
-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]].<ref name="Muhammad" />
-==Tawassul in the light of Sunna==
-Various episodes from the life of Muhammad sallallahu 'alayhi wa sallam 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.<ref name=":1">{{Cite book|url=https://books.google.com/books?id=2AtvBAAAQBAJ|title=Muhammad (saw) in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes]|last=Ph.D|first=Coeli Fitzpatrick|last2=Walker|first2=Adam Hani|date=2014-04-25|publisher=ABC-CLIO|isbn=9781610691789|page=301|language=en}}</ref><ref>{{Cite book|title="Shafa‘a" In Encyclopedia of Islam|last=Wensinck|first=A. J.|last2=Gimaret|first2=D.|publisher=Brill|year=1997|isbn=|volume=9|location=Leiden|pages=177–179}}</ref>
-Another early example of tawassul is represented by the idea of turning to God by means of the Prophet. This appears in an account concerning the story of a blind man who asked the Prophet 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|Ahmad ibn Hanbal's]] [[Musnad Ahmad ibn Hanbal|musnad]]:<ref name=":1" />{{Blockquote|text=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.”|sign=|source=}}
-==Sunni perspective==
-===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 the prophet or after his demise.<ref name="Zurqani">{{cite book|last=al-Zurqani|first=Muhammad|title=Sharh al-Mawahib al-ladunniyah|publisher=Dar al-Ma'rifa|place=Beirut|pages=304–305}}</ref><ref name="Juzayy">{{cite book|last=Ibn Juzayy|first=Muhammad|title=Al-Qawanin al-Fiqhiyyah|year=1926|publisher=Matbaat al-Nahda|page=148}}</ref>
-[[Sunni Islam|Sunni Muslims]] traditionally have believed that seeking intercession is lawful:
-Imam Baihaqi in Shu’ayb ul Iman endorsed the view of Imam Ahmed bin Hanbal, Imam Shafi in Imâm Shâfi`î, Dîwân, Ibn Hajar ‘Asqalani in Al-Isabah, Mullah Ali Qari in Sharh ash-Shifa, Imam Ibn Kathir in Ibn Kathir, Imam an-Nawawi in Majmu, Imam Jalaluddin Suyuti in Dur al-Manthur, Imam Qurtubi in Tafsir al-Qurtubi, Qadhi Shawkani in Tuhfa tul Dhakireen have explained and supported Tawassul.<ref name="ahlus-sunna.com"/>{{reliable source|date=December 2015}} 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 [[Fatwa]]s in support of the practice.<ref>[http://www.sunnah.org/ibadaat/tawassul_2.htm#Shaykh Salih al-Na`man's fatwa on Tawassul]</ref>
-[[Al-Suyuti]] in his book ''History of the Caliphs'' also reports Caliph Umar’s prayer for rain after the death of the Prophet and specifies that on that occasion ‘Umar was wearing the Prophet Muhammad’s mantel (al-burda), a detail confirming his ''tawassul'' through the Prophet at that occasion.<ref name=":1" />
-===Sunni ahadith===
-Few chosen Sunni ahadith in regard to tawassul:
-<blockquote>Narrated Anas: Whenever there was drought, 'Umar bin Al-Khattab used to ask Allah for rain through Al'Abbas bin 'Abdul 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."<ref>[https://muflihun.com/bukhari/57/59 Sahih al-Bukhari, Book 57, Hadith 59]</ref><ref>[http://sunnah.com/bukhari/15/5 Sahih al-Bukhari, Book 15, Hadith 5]</ref></blockquote>
-<blockquote>Ibn Umar reported: When the Messenger of Allah (may peace he upon him) went out on the 'Id day, he ordered to carry a spear-and it was fixed in front of him, and he said prayer towards its (direction), and the people were behind him. And he did it in the journey, and that is the reason why the Amirs carried it.<ref>[https://muflihun.com/muslim/4/1010 Sahih Muslim, Book 4, Hadith 1010]</ref></blockquote>
-<blockquote>It's related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) The Araabi did come and did throw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!"<ref>Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64</ref><ref>[http://ahlus-sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=2 Ibid., scanned page.]</ref></blockquote>
-<blockquote>Imam Qurtubi related the tradition through Ibn ‘Abbas: The Jews of Khaybar were often at war with the Ghatafan (tribe). When they confronted each other (in battle) the Jews were defeated. They attacked again, offering this prayer, “(O Lord,) we beg You through the mediation of the Unlettered Prophet (Peace Be Upon Him) about whom You have promised us that you will send him to us at the end of time. Please help us against them.” Ibn ‘Abbas adds: whenever they faced the enemy, they offered this prayer and defeated the Ghatafan (tribe). But when the Prophet (Peace Be Upon Him) was sent, they denied (him). So Allah the Exalted revealed the verse: “And before that they themselves had (prayed) for victory (through the mediation of the last Prophet Muhammad (Peace Be Upon Him) and the Book revealed to him) over the disbelievers,” that is, through your mediation, O Muhammad.<ref>Tafsir Qurtubi, al-Jami li Ahkam al-Quran, Volume 002, Page No. 89-90, Under the Verse 2:89</ref><ref>[http://ahlus-sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=3 Ibid., scanned page.]</ref></blockquote>
-<blockquote>It was narrated from 'Uthman bin Hunaif that a blind man came to the Prophet (Peace be upon him) and said: "Pray to Allah to heal me." He said: "If you wish to store your reward for the Hereafter, that is better, or if you wish, I will supplicate for you." He said: "Supplicate." So he told him to perform ablution and do it well, to pray two Rak'ah, and to say this supplication: "Allahumma lnni as'aluka wa atawajjahu ilaika bimuhammadin nabiyyir-rahma. Ya Muhammadu inni qad tawajjahtu bika ila rabbi fi hajati hadhihi lituqda. Allahumma fashaffi’hu fiya (O Allah, I ask of You and I turn my face towards You by virtue of the intercession of Muhammad the Prophet of mercy. O Muhammad, I have turned to my Lord by virtue of your intercession concerning this need of mine so that it may be met. O Allah, accept his intercession concerning me)".<ref>[http://ahlus-sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=86 Ibn Majah transmitted it in his Sunan, book of Iqamat al-salat wa al-sunnat (establishing prayer and its sunnahs)[Page 197, Hadith No#1385)]</ref><ref>[http://ahlus-sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=144 Imam Bukhari, Book : Tareekh Ul Kabeer Volume : 6 page : 209 ]</ref><ref>[http://ahlus-sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=135 Tirmidhī in al-Jami-us-sahīh, book of da‘awat (supplications) ch.119 (5:569#3578) where he declared it "HASAN SAHIH GHARIB"]</ref></blockquote>
-==Shia perspective==
-Seeking Intercession (tawassul) is accepted and even advised in [[Shia Islam|Shi'a Islam]]. Shia Scholars refer to Quranic verses such as [http://tanzil.net/#5:3 5:3], [http://tanzil.net/#12:97 12:97] and [http://tanzil.net/#12:98 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.<ref name="Donaldson">{{cite book|last=Donaldson|first=Dwight M.|title=The Shi'ite Religion: A History of Islam in Persia and Irak|year=1933|pp=339–358|publisher=BURLEIGH PRESS}}</ref> Shias always pray to and only to Allah, but as other Muslims, they accept tawassul as a means of seeking intercession.
+On the issue of requesting deceased persons to supplicate on one's behalf Mufti Muhammad ibn Adam states that there is a legitimate difference of opinion among Islamic scholars and the Companions of the Prophet over this issue. This issues is based on the issue of whether the dead can hear. [[Ibn Kathir]] and the Companion [[Abdullah ibn Umar]] were of the position that the dead can hear while some scholars and the wife of the Prophet, [[Aisha]], were of the view that the dead cannot hear.<ref>{{Cite web|url=http://www.daruliftaa.com/node/7556?txt_QuestionID=|title=Various Forms of Tawassul and Istighatha and their Rulings|last=[Mufti] Muhammad Ibn Adam|first=|date=8 January 2015|website=Daruliftaa.com|publisher=|access-date=26 January 2017|quote=a) Going to the grave of a Prophet or pious individual and requesting him to supplicate on one’s behalf. For example, one says, 'Oh such-and-such person, pray for me that Allah Most High fulfils my work.' The ruling concerning this returns to the issue of whether the dead are able to hear in their graves. There is a ‘legitimate’ difference of opinion between the Companions and classical scholars on this issue (although there is no difference in the hearing of the Prophets, peace be upon them) with many – such as Imams Ibn Abd al-Barr, Ibn Jarir al-Tabari, Ibn Qutayba and Ibn Kathir (Allah have mercy on them) – affirming the hearing (sima’) of the dead, and this is also the position of the Companion Abdullah ibn Umar (Allah be pleased with him)...On the other hand, the position of Sayyida A’isha (Allah be pleased with her) and a group of scholars is that the dead do not hear...}}</ref> In accordance with the view of those scholars who believe that the dead can hear, requesting a deceased person for intercession at their grave is permissible.<ref>{{Cite web|url=http://www.daruliftaa.com/node/7556?txt_QuestionID=|title=Various Forms of Tawassul and Istighatha and their Rulings|last=[Mufti] Muhammad Ibn Adam|first=|date=8 January 2015|website=Daruliftaa.com|publisher=|access-date=26 January 2017|quote=As such, in accordance with the position that the dead can hear in their graves, it would be permitted to request the deceased for Dua’ and intercession at his grave.}}</ref>
 ==References==
 {{Reflist|30em}}
-==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==
+'''Sunni'''
-* [http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=57&Itemid=116 Intercession in Islam ]
+* [https://www.deoband.org/2010/05/hadith/hadith-commentary/is-tawassul-established-from-the-sunnah/ The Issue of Tawassul in Du’a]
+* [http://www.daruliftaa.com/node/7556?txt_QuestionID= Various Forms of Tawassul and Istighatha and their Rulings]
+* [http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=57&Itemid=116 Intercession in Islam]
 * [http://www.seratonline.com/2012/10/07/22743/tawassul-in-islam-verdict-of-the-sunnah/ Tawassul in the Sunnah]
 * [http://www.masud.co.uk/ISLAM/misc/intermediaries.htm The Intermediary of Shirk by Sayyid Muhammad Alawi al-Maliki]
-* [http://www.al-islam.org/mot/tawassul.htm Tawassul: Is it permissible?.] -
 * [http://central-mosque.com/index.php/Aqeedah/tawassul-and-its-position-in-islam.html Position of Tawassul and Waseela in Islam]
-* [http://www.al-islam.org/mot/tawassul.htm Tawassul: Tawassul seeking way unto Allah. ]
 * [https://books.google.com/books/about/al_Qawanin_al_fiqhiyah.html?id=qa4gSwAACAAJ:al Qawanin al fiqhiyah]
+'''Shia'''
+* [http://www.al-islam.org/mot/tawassul.htm Tawassul: Is it permissible?.]
+* [http://www.al-islam.org/mot/tawassul.htm Tawassul: Tawassul seeking way unto Allah.]
+[[Category:Islam]]
 [[Category:Islamic terminology]]
-[[Category:Shia Islam]]