Permissible and Impermissible Means and Quranic Evidence

Author: Ibn Jalal Din, Ibn Shihab Salafi

Meaning and Definition of "Waseela" (Means):​

Linguistically, "waseela" refers to anything that provides access or closeness to a person or entity. The renowned Arabic lexicon "Al-Sihah" states:

"Waseela: what is used to seek closeness to another."

[Al-Sihah Taj al-Lugha wa Sihah al-‘Arabiyya by Abu Nasr Ismail bin Hammad al-Jawhari (d. 393 AH), Volume 5, p. 1841, Dar al-Ilm lil-Malayin, Beirut, 1407 AH]

The well-known linguist and scholar, Allama Mubarak bin Muhammad, known as Ibn al-Athir al-Jazari (544 – 606 AH), writes:

“In the Hadith of Adhan: ‘O Allah! Grant Muhammad (peace be upon him) Al-Waseela.’ In its essence, it means something by which one reaches a thing and gains closeness to it. Its plural is ‘wasail.’ It is said: So-and-so made a means to so-and-so. In the context of the Hadith, it means closeness to Allah Almighty, and it is also said to refer to intercession on the Day of Judgment.”

[Al-Nihaya fi Gharib al-Hadith wa al-Athar, Volume 5, p. 555, Al-Maktaba al-Ilmiyya, Beirut, 1399 AH]

The renowned linguist, Allama Abu al-Fadl Muhammad bin Makram bin Ali, known as Ibn Manzur al-Afriki (d. 711 AH), writes:

"Waseela: A position with the king; it also means rank and closeness."

[Lisan al-Arab, Volume 11, p. 724, Dar Sadir, Beirut, 1414 AH]

Thus, waseela refers to anything by which a servant seeks the proximity and pleasure of Allah, and it refers to good deeds, as stated in:

The Word of Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ​

"O you who believe! Fear Allah and seek means of approach to Him and strive in His cause, so that you may succeed."

[Surah Al-Ma'idah 5:35]

In this noble verse, believers are commanded to seek a waseela to Allah. What is this waseela? All Sunni commentators agree that it refers to good deeds.

Waseela in Supplication:​

While praying to Allah, the method used to reach the level of acceptance is also called waseela. Since supplication is an act of worship and the method of every worship is known only through the Quran and Sunnah, the teachings of the Quran and Sunnah regarding the waseela in supplication will be examined. The methods of waseela that are proven from the Quran and Sunnah will be permissible and legitimate, while other methods will be impermissible and illegitimate. Let us examine them:

Types of Permissible Waseela:​

1. Using Allah's Names and Attributes:

A person may present Allah’s beautiful names as a means in supplication. For instance:

"O Allah! By Your mercy, have mercy on us."

The Word of Allah:

وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا​

"And to Allah belong the best names, so invoke Him by them."

[Surah Al-A'raf 7:180]

In the interpretation of this noble verse, Allama Abu Abdullah Al-Qurtubi (d. 671 AH) says:

“The phrase فَادْعُوهُ بِهَا means: ask from Him using His names; each name should be used for what is appropriate. For example: ‘O Merciful, have mercy on me...’”
[Al-Jami' li Ahkam al-Qur'an, Volume 7, p. 327]

2. Presenting Good Deeds:
One may present their good deeds to Allah as a means, as:

In the Quran, Allah mentions a quality of the believers:

الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ​

"Our Lord! We have believed, so forgive us our sins and protect us from the punishment of the Fire."

[Surah Al-Imran 3:16]

In the interpretation of this noble verse, Hafiz Ibn Kathir (d. 774 AH) says:

“The believers say: ‘Our Lord! We have believed in You, Your Book, and Your Messenger. Forgive our sins through our faith in You and what You have prescribed for us, and forgive our shortcomings with Your grace and mercy.’”

[Tafsir al-Qur'an al-Azim, Volume 2, p. 23]

Likewise, Allah mentions the words of the disciples of Jesus (peace be upon him):

رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

"Our Lord! We have believed in what You revealed and followed the Messenger, so write us among the witnesses."

[Surah Al-Imran 3:53]

And Allah describes the wise ones saying:

رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ​

"Our Lord! We have heard a caller calling to faith, saying, 'Believe in your Lord,' and we have believed. Our Lord, forgive us our sins and remove from us our misdeeds and cause us to die with the righteous."

[Surah Al-Imran 3:193]

From these noble verses, it is understood that presenting one's good deeds to Allah in supplication is legitimate. The pious and wise people have always followed this practice. Muslims should use this permissible waseela.

There is also the well-known hadith about the people trapped in the cave who presented their good deeds to Allah, and their distress was removed.
[Sahih Bukhari, Volume 2, p. 883, Hadith: 5974, Sahih Muslim, Volume 2, p. 353, Hadith: 2743]

3. Asking a Righteous Person to Pray:

The third permissible form is to ask a living, righteous, and monotheistic person to supplicate, as proven in Surah An-Nisa (64). Details of this can be seen later. The companions of the Prophet (peace be upon him) would request prayers during distress and hardship. There are many hadiths on this matter. For example, a blind person asked the Prophet (peace be upon him) to pray for him.

[Sunan at-Tirmidhi, Hadith: 3578, Hasan]

Similarly, Umar ibn Khattab (may Allah be pleased with him) asked the Prophet’s uncle, Abbas ibn Abdul Muttalib (may Allah be pleased with him), to pray for rain.
[Sahih Bukhari, Volume 1, p. 137, Hadith: 1010]

These three types of waseela are proven from the Quran and Sunnah. The Ahlus Sunnah wal Jama'ah have adhered to them, and Muslims should suffice with them.

Impermissible Forms of Waseela:​

Apart from these three forms, all other types of waseela are impermissible, illegitimate, and innovations. Some examples include presenting the personality of a living or deceased person as a means or asking a grave dweller to pray and intercede. None of the Companions of the Prophet (peace be upon him) presented the Prophet’s person as waseela during his lifetime or after his death. Nor did the pious predecessors or the hadith scholars practice this. Therefore, adopting these illegitimate and impermissible forms of waseela cannot become a part of the religion.

These forms are impermissible and illegitimate for two main reasons:

  1. They are innovations (bid'ah). There is no evidence for them in the Quran or Hadith, nor did the Companions or the pious predecessors practice them. The Prophet (peace be upon him) said:
"Whoever does an action that is not in accordance with our matter (religion), it will be rejected."

[Sahih Muslim, Volume 2, p. 77, Hadith: 1877]

In this regard, note the statement of the Companion Abdullah ibn Abbas, as narrated by Imam Ishaq bin Rahwayh (d. 238 AH):

"Ibn Abbas said: I am surprised at the people abandoning this Talbiyah and reciting the Takbir. There is no harm in Takbir, but Satan approaches a person from the perspective of sin, and if he protects himself from it, Satan comes to him from the perspective of good, so that he leaves a Sunnah and adopts an innovation."
[Musnad Ishaq bin Rahwayh, Hadith: 482, Authentic chain]

  1. They are based on excessiveness (ghulu). The Prophet (peace be upon him) warned against this:
"Beware of exaggeration in religion, for it was exaggeration in religion that destroyed those before you."

[Musnad Ahmad, Volume 1, p. 215, Sunan An-Nasa'i, Hadith: 3059, Sunan Ibn Majah, Hadith: 3029, Musnad Abi Ya'la, Hadith: 2427, Al-Mustadrak al-Sahihayn by Al-Hakim, Volume 1, p. 466, Authentic chain]

This hadith has been declared authentic by Imams Ibn Jarud (d. 473 AH), Ibn Hibban (d. 3871 AH), Ibn Khuzaymah (d. 2867 AH), and Al-Hakim, who said it is according to the conditions of Bukhari and Muslim. Al-Dhahabi agreed with him.

Every innovation stems from exaggeration in religion, which involves exceeding the boundaries and methods set by the Shariah in performing acts of worship. Since exaggeration leads to destruction, it is necessary to suffice with the Quran and Sunnah in carrying out worship.

Waseela and the Quran:​

Some people support forms of waseela not proven by the Quran and Sunnah. Like other misguided beliefs, these people try to derive their arguments from the Quran, although their chosen forms clearly contradict the Quran and Sunnah. To correct these misunderstandings, a scholarly review of the Quranic evidence they present is provided:

Evidence 1:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ​

"O you who believe! Fear Allah and seek means of approach to Him and strive in His cause, so that you may succeed."

[Surah Al-Ma'idah 5:35]

Commentary:

According to the consensus of commentators, this noble verse refers to seeking closeness to Allah through personal good deeds. Using this verse to argue for waseela through the deceased is tantamount to distorting the meanings of the Quran. Let us review the statements of the commentators in detail:

Imam al-Mufassireen, Allama Abu Ja'far Muhammad bin Jarir bin Yazid al-Tabari (d. 310 AH), writes:

"And seek means of nearness to Him by doing what pleases Him. 'Waseela' is derived from the word ‘tawassul,’ meaning to seek closeness to someone with something. The scholars of interpretation agree with this understanding."

[Jami' al-Bayan fi Ta'wil al-Qur'an, Volume 17, p. 471]

Famous commentator and linguist, Allama Abu al-Qasim Mahmud bin Umar al-Zamakhshari (d. 538 AH), writes in the commentary of this noble verse:

"Waseela: everything through which closeness can be sought, whether it is kinship, deeds, or otherwise. It is used to denote good deeds and refraining from sins. The poet Labid says: 'I see people unaware of their affairs... everyone with understanding should seek means of nearness to Allah.'"

[Al-Kashaf an Haqaiq Ghawamid al-Tanzil, Volume 1, p. 628]

Renowned commentator and philosopher, Allama Fakhr al-Din al-Razi (d. 606 AH), states:

"O believers! Be opposite to the Jews who were audacious in committing sins and distant from the acts of obedience that bring one close to the Lord. Be God-fearing, seek means of nearness to Him through obedience to Allah."

[Mafateeh al-Ghayb, Volume 11, pp. 348-349]

Famous commentator, Allama Abu al-Hasan Ali bin Muhammad al-Khazin (d. 741 AH), writes:

"The verse says: 'O you who believe! Fear Allah,' meaning refrain from prohibited actions, and 'Seek means of approach to Him,' meaning seek closeness to Him through obedience and acts that please Him."

[Lubab al-Ta'wil fi Ma'ani al-Tanzil, Volume 2, p. 38]

Sunni commentator, Hafiz Ibn Kathir (d. 774 AH), writes:

"What these scholars said is the consensus among the commentators."

[Tafsir Ibn Kathir, Volume 2, p. 535]

Conclusion:

All the aforementioned scholars of the Muslim Ummah unanimously agree that the waseela mentioned in this noble verse refers to one's personal good deeds. None of the interpretations validate the use of the deceased in supplication as a waseela. It is astonishing that those who argue for obligatory personal imitation (taqleed shakhsi) in secondary issues use this argument while bypassing all the scholars and becoming interpreters of the Quran themselves, asserting an innovative and self-fabricated understanding not supported by the early scholars.

It is thus established that using the deceased, whether persons or their deeds, as waseela in supplication is not supported by this verse. The verse explicitly negates this, as:

Allama Fakhr al-Din al-Razi (d. 544-606 AH) states:

"Allah narrated that they (Jews and Christians) said: 'We are the children of Allah and His beloved ones' [Surah Al-Ma'idah 5:18], meaning they boasted of their lineage with the Prophets. Allah commanded: 'O believers! Do not boast of your lineage, but rather, be proud of your own actions. Fear Allah and seek nearness to Him.'”
[Mafateeh al-Ghayb, Volume 11, p. 349]

It becomes evident that using the personalities and deeds of the deceased pious as a means of one's salvation is the approach of Jews and Christians. Allah revealed this noble verse to end this practice. However, it is unfortunate that some people today try to prove the legitimacy of seeking intercession through the deceased from this very verse. May Allah protect us!

Evidence 2:

أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ​

"Those whom they invoke seek means of access to their Lord."

[Surah Al-Isra 17:57]

Imam al-Mufassireen, Allama Ibn Jarir al-Tabari (d. 224-310 AH), explains this verse:

"Allah says: Those whom the polytheists consider as lords are themselves seeking means of nearness to their Lord, as they believe in Him. In contrast, the polytheists worship them instead of Allah."

[Jami' al-Bayan fi Ta'wil al-Qur'an, Volume 17, p. 471]

Allama Abu al-Layth al-Samarqandi (d. 373 AH) states:

"Those whom they call upon seek means of nearness to their Lord through good deeds."

[Bahr al-Uloom, Volume 2, p. 317]

Famous Quranic commentator, Hafiz Abu Abdullah Muhammad bin Ahmad al-Qurtubi (d. 671 AH), says:

"They seek nearness to Allah, supplicating to Him for Paradise, and that is the waseela."

[Al-Jami' li Ahkam al-Qur'an, Volume 10, p. 279]

Allama Abu Sa'id Abdullah bin Umar al-Shirazi al-Baydawi (d. 685 AH) writes:

"These deities seek nearness to Allah through obedience."

The famous exegesis "Jalalayn" interprets this verse as:

"They seek nearness to their Lord through obedience."

[Tafsir al-Jalalayn, p. 372]

Allama Abu al-Qasim Mahmud bin Umar al-Zamakhshari (d. 538 AH) states:

"The meaning of 'seek means' includes eagerness, as if it is said: they are eager to be closer to Allah, which is achieved through obedience and increasing in good deeds and righteousness."

Sheikh al-Hadith of Darul Uloom Deoband, Anwar Shah Kashmiri (d. 1352 AH) says:

"As for the statement of Allah: 'Seek means of approach to Him,' even though it implies seeking a mediator, it does not provide proof for the known tawassul by names alone. Ibn Taymiyyah forbade it, while the author of al-Durr al-Mukhtar allowed it. However, he did not provide any transmission from the early generations."

[Fayd al-Bari, Volume 3, p. 434]

Kashmiri acknowledges that the waseela practiced by the later Hanafis is not transmitted from the early generations. No reliable Imam used this verse to establish tawassul through the deceased or through personalities. The valid interpretation and commentary of the Quran are those that are transmitted from the early generations. Anything beyond this is superfluous. It is not correct for the author of al-Durr al-Mukhtar to permit it against the practice of the pious predecessors.

None of the early generations of the Muslim Ummah ever presented the personality of any deceased individual as waseela to seek nearness to Allah. However, today, some people present the names of these very individuals as waseela to Allah. This practice is contradictory to the correct understanding of the verse.

Evidence Number 3​

The Verse:

"And if, when they wronged themselves, they had come to you, O Muhammad, and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful."

(Surah An-Nisa, 4:64)

Commentary:


This verse illustrates that if sinners had come to the Prophet Muhammad (ﷺ), sought Allah's forgiveness, and the Prophet (ﷺ) had prayed for their forgiveness, they would have found Allah Most Forgiving and Merciful. The context indicates that during the Prophet's (ﷺ) life, individuals could seek his intercession as a legitimate means. This does not imply seeking intercession through deceased individuals or suggesting any form of posthumous mediation.

The interaction described was explicitly linked to the Prophet's (ﷺ) lifetime. After his passing, none of the Companions, Tabi'een (Successors), or respected scholars sought intercession at his grave. This practice was later innovated by some individuals who began to distort the meanings of Quranic verses to justify their views.

Scholars' Interpretations and Objections:

  1. Ibn Hajar al-Haytami (909–974 AH) commented:"This verse encourages the Ummah to come to the Prophet (ﷺ) and seek forgiveness in his presence, and for the Prophet to ask for their forgiveness. This practice did not cease with his death. The verse indicates that if they came to him, sought forgiveness, and the Prophet (ﷺ) asked for forgiveness on their behalf, then Allah would indeed forgive them."
    [Al-Jawhar Al-Munazzam, p. 12]
  2. Fatawa Hindiyyah (Fatawa Alamgiri), a renowned Hanafi legal text, states:"While visiting the Prophet's grave, one should convey the greetings of those who have requested it, saying: 'Peace be upon you, O Messenger of Allah! This is from so-and-so. They seek your intercession with your Lord, so intercede for them and all Muslims.'"
    [Fatawa Hindiyyah, Volume 1, p. 282, Egypt Edition]
  3. Muhammad Qasim Nanotvi (1248–1297 AH), founder of Darul Uloom Deoband, writes:"The verse does not specify whether it applies to contemporaries of the Prophet or later followers, as his presence remains a mercy for all, suggesting that even after his passing, people could come to his presence (at his grave) to seek forgiveness."
    [Aab-e-Hayat, p. 40]
  4. Zafar Ahmad Usmani Thanwi Deobandi (d. 1390 AH) states:"It is established that the ruling of this verse remains applicable after the Prophet's death."
    [I'la al-Sunan, Volume 10, p. 330]
  5. Ali bin Abdul-Kafi Subki (683–756 AH) also writes:"This verse is explicit regarding this matter."
    [Shifa al-Siqam, p. 128]
  6. Ali bin Abdullah bin Ahmad al-Samhudi (844–911 AH) explains:"Scholars understood from this verse a general rule applicable both during the life and after the death of the Prophet, and they considered it recommended to recite this verse and seek forgiveness when visiting the Prophet's grave."
    [Wafa' al-Wafa, Volume 2, p. 411]
Rebuttal by Ibn Abdul Hadi (704–744 AH):
Responding to Subki and others, Ibn Abdul Hadi clarifies:"Which of the early scholars of the Ummah and leaders of Islam understood this verse in the way Subki did? Can you name one Companion, Tabi'i, Tabi' al-Tabi'i, one of the four Imams, or any other scholars of Hadith and Tafsir who understood it in this way, practiced it, or guided others to do so? Your claim about the general understanding of scholars is clearly false and unfounded."

[Al-Sarim Al-Munki, p. 321]

Furthermore, Ibn Abdul Hadi explains:"Allah invited them to repentance after they committed hypocrisy, demonstrating His immense mercy by commanding them to obedience before sin and forgiveness after sin. In all situations, Allah is merciful to His servants. The notion of coming to the Prophet's grave to request intercession, or asking the Prophet to pray or intercede after his death, has no foundation in the actions of the early Muslims. This practice was neither instructed by Allah nor carried out by any of the known Salaf in the first three generations. Had it been recommended, the Salaf would have practiced it, and it would have been well-known and transmitted among them."

[Qawa'id fi al-Mahabbah, Volume 2, p. 190; Majmu' al-Rasa'il, p. 375–376]

Mufti Ahmad Yar Khan Naeemi (1324–1391 AH) in his commentary says:"There is no restriction in this verse regarding the type of sin, sinner, time, or place. Any sinner, at any time, for any sin, may come to the Prophet's court and seek forgiveness."

[Nur al-Irfan, p. 138]

The explanation provided by Mufti Naeemi suggests an interpretation not aligned with the understanding of the pious predecessors. Interpreting the Quran without adhering to the understanding of the early Muslims is a grave error.


Interpretation and Analysis:

When people are invited to seek forgiveness from the Prophet (ﷺ) for themselves, they turn away in arrogance. This verse, under discussion, refers to the hypocrites who abandoned the judgment of the Prophet Muhammad (ﷺ) in favor of the decisions of figures like Ka'b ibn Ashraf and other false authorities. This act was a grave wrongdoing against themselves. They did not approach the Prophet (ﷺ) to seek forgiveness, which was a necessary step for the acceptance of their repentance and the absolution of their sins. This behavior was in stark contrast to that of the Companions (may Allah be pleased with them), who, when they erred, would immediately go to the Prophet (ﷺ), confess their mistakes, and ask him to pray for their forgiveness. The key difference between the Companions and the hypocrites was their willingness to seek forgiveness directly from the Prophet (ﷺ).

Posthumous Intercession Not Practiced by Early Muslims:

After the passing of the Prophet (ﷺ), none of the Companions or the following generations, including the Tabi'een and Tabi' al-Tabi'een, were reported to have visited his grave seeking intercession. Anyone claiming otherwise is fabricating lies against the esteemed generations who were considered the best of all times. If posthumous intercession had been a legitimate practice, these pious generations, known for their keen pursuit of goodness, would have certainly adopted it.

Refutation of Ibn Dhalan and the Misinterpretation of the Verse:

Ibn Dhalan's claim, following Subki, that the Quranic verse in question implies a continuous obligation to seek intercession at the Prophet's (ﷺ) grave after his death, lacks a valid basis. The terms in the verse, such as "when they wronged themselves," refer specifically to those who committed wrongs during the Prophet's lifetime and were expected to come to him in person for intercession. The use of general pronouns does not imply a general application beyond the Prophet's life. Furthermore, interpreting these terms to include posthumous intercession leads to an untenable position, where one might mistakenly include unrelated actions or places, such as visiting the Prophet's house, family, or even his city, as seeking intercession from him.

Scholarly Consensus:

There is no record or endorsement from the Salaf or the esteemed scholars of Islam for posthumous intercession at the Prophet's (ﷺ) grave. This practice is neither linguistically, legally, nor customarily aligned with the intended meaning of coming to a person. Visiting a grave does not equate to visiting the person themselves. The pious predecessors, who were meticulous in following the Prophet's (ﷺ) teachings, did not advocate for or practice seeking forgiveness at his grave.

Concluding Remarks:

Therefore, the assertion that the verse supports visiting the Prophet's (ﷺ) grave for intercession posthumously is incorrect and has no foundation in the Quran, Sunnah, or the actions of the early Muslims. It is crucial to adhere strictly to the understanding and practices of the early generations to avoid innovations (bid'ah) in the religion. The correct interpretation of religious texts must be consistent with the understanding and practices of the Salaf, who were the closest in adherence to the teachings of the Prophet (ﷺ). Thus, any practice not found in their actions or endorsed by them should be viewed with skepticism and caution.
 
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