Istighatha, Tawassul, and Their Different Levels

Introduction

Bismillah. Alhamdulillah, shirk has been largely eradicated from this Ummah compared to the state of affairs a few centuries ago when shrines and praying to saints was ubiquitous in many parts of the Muslim world. However, debates and discussions surrounding these practices continue till today.

As a result, I decided to write this article to explain our position, the position of the Sahabah and the Salaf, which was later advocated by many scholars opposed to bidah and shirk, including Ibn Taymiyyah (RA) in the later period. This is the position of Salafis today, many Deobandis, and many scholars from other groups.

I contrasted our position with a second and third group.

The second group is a group of scholars who, in their aversion to takfir, created arbitrary boundaries to prevent people who commit shirk from being takfired. In the past, this position was often advocated by Ashari scholars like Subki and others. In the present, it has been advocated by scholars from other groups, including some famous ex-Salafis. They often had different motivations and reasons behind their position.

The third group is mushrik extreme Sufis. They believe beliefs of shirk that we will detail and do actions of shirk that we will discuss.

Istighatha and Tawassul in the form we think about it today was not well-known in the time of the early scholars. It is a later phenomena that began many centuries after the Prophet (SAW). This is why it is rare to find any detailed discussion of this practice from very early scholars. It became a topic of intense debate in the time of Ibn Taymiyyah (d. 728 AH), but scholars earlier than him referenced it disapprovingly.

Al-Razi (d. 606 AH) said in his Tafsir:

[One theory about the mushrikoon is that:] They made idols and statues of their prophets and elders and claimed that these people would intercede with Allah for them if they honored their idols and statues.

Its analogue in today’s time is how many people honor the graves of their elders (i.e. pious people), believing that they will intercede with Allah on their behalf if they honor their graves.

Al-Razi’s statements imply that these practices had recently started in that time.

In this article, I first discuss beliefs that are shirk, then why dua is worship (and dua to other than Allah is shirk), then the different levels of tawassul and istighatha. Not all levels are shirk. Some are makruh, some are haram, and some are shirk.

I focused on tawassul through the Prophet (SAW). However, the same principles would apply to tawassul with other people, like Ali (RA) or Abdul-Qadir Jilani.

I also made sure to discuss famous narrations and hadith that people use as evidence for their practices so that the reader leaves with no doubt in mind.

Beliefs of Shirk

Many groups attribute vast supernatural powers to the Prophet (SAW). Much of this attribution is clear shirk, and anyone who believes in it is a mushrik.

The Prophet (SAW) said, “Do not exaggerate about me, like the Christians exaggerated about Isa (AS).” (Sahih Bukhari)

Some deviant so-called Sufi scholars say: This hadith only means we cannot say the Prophet (SAW) was the son of God. As for everything other than that, we are free to say it.

This is how people without minds twist the words of Allah and the Prophet (SAW). I wrote a longer article on this hadith: Explanation of the Hadith ⟪Do not exaggerate in praising me⟫

Supernatural Powers

What is the status of believing the Prophet (SAW) has supernatural powers throughout the universe without needing to ask Allah through dua?

Some mushrikoon who ascribe themselves to Sufism believe this.

We say this is clear-cut shirk. Anyone who believes this is no longer a Muslim, since it is attributing divine powers to the Prophet (SAW).

The second group said this belief is only shirk if they believe the Prophet (SAW) has independent power. They said it is not shirk if the person believes the Prophet (SAW)’s power is dependent on Allah.

This is clear shirk because this was the belief of the mushrikoon of Makkah in the time of the Prophet (SAW). They used to say Allah was the supreme deity and their idols were only intercessors or gods underneath Allah. In fact, these people are so deviant that some of them believe the Prophet (SAW) has complete power in the universe, while the mushrikoon of Makkah themselves did not believe in complete power for their gods! They only believed in partial powers.

There is no evidence in the Quran or Sunnah that they specifically believed in “independence” or “dependence,” and if that was the key problem in their belief, Allah would have clearly pointed it out.

Allah says ⟪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⟫ (10:18)
He also says ⟪Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], “We only worship them that they may bring us nearer to Allah in position.” Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.⟫ (39:3)

It is clear in the Quran that at least some of the Makkans believed their gods to be dependent on Allah.

The second group argued that the mushrikoon of Makkah believed their gods to be independent from Allah, and their shirk was only because of this. Their shirk, thus, was not in praying to them or asking them for help. It was only because they believed these gods to be independent powers from Allah.

I say: If that was the ultimate source of their shirk, it is surprising Allah did not make it explicit. In fact, inviting them to Islam would have been easy in that case: “Just say these gods depend on Allah. At least you will be outside shirk.” Why would mushrikoon care much about the philosophical distinction between dependence and independence, as long as they could still pray to these gods?

Hearing and Seeing

What is the status of believing the Prophet (SAW) can hear everything and see everything all the time?

Some mushrikoon who ascribe themselves to Sufism believe this. We say this is clear-cut shirk because hearing and seeing everything is a divine attribute. The second group (including some Asharis, Deobandis, and others) said this belief is only shirk if they believe the Prophet (SAW) has the power independently.

However, if someone says angels bring information to the Prophet (SAW), that would be bidah, not shirk. There is a hadith that angels convey our salam to the Prophet (SAW). However, there is no evidence angels convey everything.

Angels Conveying Our Salam to the Prophet (SAW)

Ibn Masud (RA) narrated: The Prophet (SAW) said, “Allah has angels that travel through earth, bringing me the salam of my Ummah.” (Sunan Nasai; Hasan)

Zadhan narrated this hadith from Ibn Masud (RA), and he was questionable.

Is Dua Worship?

Is praying (i.e. making dua) to someone other than Allah worship and thus shirk?

Before answering this question, it is important to answer: What is the definition of prayer or dua?

We say anyone who asks someone for something through the unseen (not through physical or known mechanistic means) for something supernatural is praying to that person and is worshiping them.

Others said: Linguistically, dua only means asking someone for something, but clearly, asking someone to bring you a pen is not shirk. There is no difference between natural and supernatural requests since all power comes from Allah. In reality, prayer (in the technical definition) is only when someone asks a god for something, and a god is only a being that has independent power. So, if someone asks a person believing them to be under the ultimate control of Allah, that person is not worshiping that person.

We ask these people: Qadarism was a common bidah in the past, where people believed human actions were not under the ultimate control of Allah. It is also a common misunderstanding Muslims have today. If a Qadari asked someone to bring him a pen, would that be shirk because he believes that human has independent power to bring the pen?

Some of them might say, “Yes.” The absurdity of their position is clear.

Others might say: It is only prayer if they 1) believe the person being asked is independent, and 2) ask for something supernatural.

We would say: Your initial objection was that there is no line between natural and supernatural and all power comes from Allah. If you understand the line between natural and supernatural, why do you need to add the condition of independence?

Anyone who reads the Quran will find that the condition of independence is never mentioned, even though this theory would mean that was the vital problem in the Makkan beliefs. Allah mentions only that they pray to beings without evidence from Allah. So, anyone who prays to any being without evidence from Allah commits shirk.

Ibn Abbas (RA) said: The gods of Arabs were pious people who passed away. Shaitan then inspired people to make idols of them, then to worship them. (Sahih Bukhari)
Allah says ⟪You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.⟫ (12:40)
Allah says ⟪And they worship besides Allah that for which He has not sent down authority and that of which they have no knowledge. And there will not be for the wrongdoers any helper.⟫ (22:71)
- Allah highlights that they have no evidence for their claims, not that their gods are independent.

Many places in the Quran clearly designate dua to be worship, unrelated to beliefs of independence or otherwise.

Allah says ⟪And when they board a ship, they make dua to Allah, exclusive to Him in religion (i.e. worship). But when He delivers them to the land, at once they associate others with Him.⟫ (29:65)
- Allah considers dua itself worship in this verse, because He says they are exclusive to Allah in worship when at sea. However, clearly, the meaning is they make dua to Allah alone, not that they stopped believing in the independence of their gods suddenly in the middle of the sea. The latter would be absurd.
Allah says ⟪And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone.⟫ (72:18) and ⟪Say, [O Muhammad], “I only invoke my Lord and do not associate with Him anyone.”⟫ (72:20)

There are many more verses that emphasize that making dua to other than Allah is shirk, and they do not mention independence in any way.

The second group reinterprets all these verses to only mean making dua to another god independent from Allah, and they say the verses do not apply to anyone who believes their god is under the ultimate control of Allah. The absurdity of this position is clear.

Levels of Tawassul and Istighatha

Tawassul is defined as using someone or something to get closer to Allah (or someone else). Istighatha is defined as calling out to someone.

Istighatha can either be to Allah (like when you make dua to Allah) or a being other than Allah (like when you speak to another person).

Those who support istighatha to the Prophet (SAW) consider it a category of tawassul: you call the Prophet (SAW) to become closer to Allah.

First Level: Tawassul with the Right of the Prophet (SAW)

The first level is calling out to Allah (istighatha to Allah) while mentioning the right of the Prophet (SAW). For example, a person might say, “O Allah, I ask you by the right of the Prophet (SAW) to give me XYZ.” It is istighatha to Allah but tawassul using the Prophet (SAW)’s right.

The majority of later scholars allowed this. There are also a number of weak and fabricated hadith supporting this type of dua.

Imam Abu Hanifah deemed this type of tawassul to be makruh. We agree and say it is bidah because there is no authentic evidence about it.

Allah never teaches us to make dua like this in the Quran. Allah only teaches us to use his names and attributes in dua and to mention our good actions.

Second Level: Asking for Dua at the Grave

The second level is going to the grave of the Prophet (SAW) and asking the Prophet (SAW) to intercede on your behalf. It is istighatha to the Prophet (SAW) for dua at his grave.

A large amount of later scholars allowed and even recommended this. We consider it bidah. A few Salafi scholars, like Albani, deemed this shirk, but that is not correct.

It is not shirk because there is genuine debate over whether the dead can hear around their grave and because there is no supernatural ask: the person only asks for dua, and prophets can pray in their graves.

Hearing of the Dead

Whether the dead can hear was a debate among the companions. Aisha (RA) and others said the dead cannot hear because of the verse ⟪Indeed, you will not make the dead hear.⟫ (27:80)

Other companions argued the dead can hear (at least in some circumstances) because the Prophet (SAW) spoke to the dead disbelievers at Badr and said, “They can hear me right now as clearly as you can hear me.” (Sahih Bukhari) There are also some other hadith that indicate the possibility of the dead hearing.

Prophets Praying in Their Graves

The Prophet (SAW) said, “I passed by Musa (AS) on the night of Isra, and he was praying near the red mound in his grave.” (Sahih Muslim)

I don’t know of any difference of opinion that the Prophets pray in their graves.

Evidence Intercession at the Grave Is Bidah

Anas (RA) narrated: Whenever there was a drought, Umar ibn al-Khattab (RA) would ask Abbas ibn Abd al-Muttalib to pray for rain, and he would say, “O Allah, we used to do tawassul to you with our Prophet and you used to give us rain. Now, we do tawassul with the uncle of our Prophet, so give us rain.” So, they would be given rain. (Sahih Bukhari)

If it was possible to do tawassul at the grave of the Prophet (SAW), the Sahabah would not need to use the Prophet’s uncle. However, there is no Sahih report of the Sahabah seeking the Prophet’s dua at his grave.

Hadith of Malik al-Dar

Malik al-Dar (a servant who worked for Umar ibn al-Khattab RA) said: A drought occurred in the time of Umar (RA), so a man came to the grave of the Prophet (SAW) and said, “O Messenger of Allah, ask for rain for your Ummah, because they are being ruined.” So, the Prophet (SAW) came to him in a dream and said, “Go to Umar and give him salam, and tell him you will be given rain. And tell him, ‘Be smart, be smart.'” So, the man went to Umar (RA) and informed him. Umar (RA) cried and said, “My Lord, I do not fall short except from what I am unable to do.” (Musannaf Ibn Abi Shaibah)

“Be smart” means: Pray Salat ul-Istisqa (prayer for rain) and ask for rain.

This report has three problems from the perspective of authenticity:

Abu Muawiyah was alone in narrating this hadith from A’mash. A’mash had many students, so this is suspicious. Abu Muawiyah was a reliable student but not the best one. He made mistakes many times.
A’mash narrated the hadith from Abu Salih from Malik al-Dar. It is unknown whether Abu Salih ever met Malik al-Dar.
Malik al-Dar’s reliability is unknown. There is no evidence for him except that Ibn Hibban included him in Thiqat. It is well-known Ibn Hibban’s inclusion in Thiqat does not prove reliability.

If we granted the authenticity of this report, it only proves an individual incident of an unnamed man going to the grave of the Prophet (SAW) and asking him to make dua for rain, at a time of desperation. There is no evidence to establish a regular practice.

If Umar (RA) approved of this method of asking for rain, we would have evidence that he continued to do this. In fact, when the man asked at the grave of the Prophet (SAW), the Prophet (SAW) told him to go to the khalifah and advise him to establish Salat ul-Istisqa. The Prophet (SAW) did not commend the man for asking in this way.

Someone may say: You said asking the Prophet at his grave is bidah. Why didn’t Umar (RA) correct the man if that were the case?

The answer is: The Prophet (SAW) already corrected the man by telling him the proper way of asking for rain. It is not necessary to be harsh correcting individuals for one-off actions. Bidah becomes more problematic when it is an established practice. Then, it would require harsh correction.

Hadith of Guiding Angels

Ibn Abbas (RA) said: Allah has angels other than those who record deeds. So, if you get lost somewhere on a journey, call out, “Help me, servants of Allah, may Allah have mercy on you.” (Musannaf Ibn Abi Shaibah)

Weak chains claim Ibn Abbas (RA) narrated it from the Prophet (SAW).

Bayhaqi reported in Shu’b al-Iman that Ahmad ibn Hanbal said: I was once lost on a journey, so I said, “Servants of Allah, show me the path.” I kept saying that until I found the path again.

Imam Ahmad tried out the hadith.

There is no shirk in this because you only call out to the angels around you. In fact, that is the whole point. That is why Ibn Abbas (RA) started by saying Allah has angels doing other things. The point is not tawassul in any way or asking them for anything beyond their typical capabilities.

However, I don’t think the report is strong enough to make it a regular practice. And Allah knows best.

Third Level: Asking for Dua Away From the Grave

The third level is asking the Prophet (SAW) to make dua for you or intercede for you while not at his grave. E.g. “O Messenger of Allah, intercede for me with Allah for forgiveness.”

This involves believing the Prophet (SAW) has the ability to hear and see everywhere. If the person believes this, that is shirk according to us. Refer back to the section about hearing and seeing.

If he believes the angels carry these requests for intercession, this is a gray area. Some Salafis said it is shirk, and some said it is bidah/haram (not shirk).

Some extremists think this is allowed.

Fourth Level: Asking for Help From the Dead

The fourth level is those who use ambiguous words when speaking to the dead, words that can either refer to asking them for dua or to supernatural help.

For example, “O Prophet, help me.” The word “help” in this context could refer to dua or to supernatural help.

This person must be asked, “What do you mean by help?”

If he says, “The Prophet (SAW) has the ability to help me (through supernatural powers),” then he is a mushrik.

If he says, “I am only asking the Prophet (SAW) for dua,” it depends on the exact words and context. If the words and context indicate supernatural help, even if he says that is not what they means, that is shirk. For example, if he is away from the grave and he asks for help from some trouble, it is shirk.

If the context and words are enough to limit it to a request for dua, like if he is at the grave of the Prophet (SAW) and says “O Prophet make dua for me, I need your help,” only then would it not be shirk. However, it would be grave bidah.

That is what we say. The second group says it is not shirk unless he believes the Prophet (SAW) has independent power.

A group of scholars said this type of istighatha is permissible. This view is reported from later Shafi’i scholars, especially Al-Ramli. People who allowed this were people of innovation, but we do not takfir them without evidence of their practice and its context.

Fifth Level: Making Dua to the Dead at the Grave

The fourth level is going to the grave of the Prophet (SAW) and asking him for something directly without asking him to make dua. E.g. “O Messenger of Allah, give me a child.”

There are two illahs of shirk here: 1) words apparently attributing powers of Allah to the Prophet, and 2) belief that the Prophet has these powers (if he believes this).

As for 2, see the discussion about supernatural powers.

However, we believe the words are shirk even if the person believes the Prophet (SAW) does not have supernatural powers and will only make dua to Allah. That is because the words are no different to saying “The Prophet (SAW) gave me this child.” They attribute the giving of the child to the Prophet (SAW), even if the person believes something else in his heart.

Words of shirk make the speaker fall into shirk, even if he intends something unexpected by them.

The second group said this is only haram, not shirk, due to the possibility his words are only a metaphor for dua. Others said makruh. We do not accept such a farfetched possibility as evidence.

The mushrikoon among the Sufis allowed or recommended this. Anyone who allows this, recommends this, or does this falls into shirk.

Sixth Level: Making Dua to the Dead Away From the Grave

The fifth level is asking the Prophet (SAW) away from his grave, directly without asking him to make dua. E.g. “O Messenger of Allah, give me a child.”

Four illahs of shirk:

Words apparently attributing powers of Allah to the Prophet
Actions apparently attributing the ability to hear everything to the Prophet
Belief that the Prophet has these powers (if he believes this) (see discussion about supernatural powers)
Belief that the Prophet can hear everything (if he believes this) (see discussion about hearing and seeing).

If someone believes angels carry their request to the Prophet (SAW) and that the Prophet (SAW) only makes dua for the request, that negates illahs 3 and 4.

However, even then, illahs 1 and 2 are enough to make him a mushrik. This is even more obviously shirk than the fourth category.

The second group said it is not shirk but only haram, because it is possible people mean it in a metaphorical sense.

The mushrikoon among the Sufis allowed this and recommended this. Anyone who allows this, recommends this, or does this is a mushrik until he repents.

Levels 1-2 vs. Level 3-4 vs. Levels 5-6

Legitimate and reliable scholars of Islam only disagreed about levels 1 and 2. That is why levels 1 and 2 are only makruh or bidah, to varying levels. They do not even make someone a mubtadi’ inherently, but they are bidah that should be avoided by anyone who understands the situation.

Some scholars even allowed level 3 and 4 as mentioned. Anyone who allows them is considered a mubtadi’, but not mushrik inherently, but people who do those in a context that implies shirk fall into shirk, even if they did not intend it.

Many people play a bait-and-switch tactic. They bring quotes from scholars supporting levels 1-2 to justify 3-4, which are clearly bidah and oppose the foundations of Islam, or they bring quotes of 1-4 to justify levels 5-6, which are unjustifiable and largely shirk.

Living vs. Dead

Many scholars who justified the second level of tawassul used evidence from verses and hadith that actually refer to the Prophet (SAW) while he was alive. They apply all those statements to when the Prophet (SAW) is dead.

Verse ⟪And if the Messenger had asked forgiveness for them⟫

Allah says ⟪And We did not send any messenger except to be obeyed by permission of Allah. 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.⟫ (4:64)

This verse refers to the hypocrites in the time of the Prophet (SAW) who sought judgement from other than Allah and His Messenger. Allah says a few verses earlier ⟪And when it is said to them, “Come to what Allah has revealed and to the Messenger,” you see the hypocrites turning away from you in aversion.⟫ (4:61)

Since they violated the physical authority of the Prophet (SAW), Allah told them to physically go to the Prophet (SAW) and repent to Allah in his presence. Then, if they repented, the Prophet (SAW) would also accept them back and ask Allah to forgive them.

That is the meaning of the verse for anyone who reads it with a clear mind. That is why the verse begins with the words ⟪And We did not send any messenger except to be obeyed by permission of Allah⟫. The verse does not begin by saying, “We sent messengers so that people seek their intercession for forgiveness.”

The meaning is not a general command for everyone to go to the Prophet (SAW) if they commit a sin. In fact, Allah is clear in other places of the Quran that the only thing a person should do when he commits a sin is to repent to Allah directly.

Allah says ⟪And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins – and who can forgive sins except Allah?⟫ (3:135) Allah does not say “Those who go to the Prophet for forgiveness.”

This is how the Salaf interpreted this verse. Mujahid, the great student of Ibn Abbas (RA), said it was revealed about a Jew and a Muslim who had a dispute and referred to Ka’b ibn al-Ashraf for judgement (instead of the Prophet).

None of them said this refers to asking the Prophet (SAW) at his grave. This view is in fact clear bidah and twisting of the words of Allah.

Story of the Beduoin

Al-Utbi (d. 255 AH) said: I was sitting near the grave of the Prophet (SAW), and a bedouin came and said, “Peace be upon you, Messenger of Allah. I heard Allah say ⟪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.⟫ So, I have come to you seeking forgiveness for my sins and seeking your intercession to my Lord.

Al-Utbi said: Then, I saw the Prophet (SAW) in my dream, and he said to me, “O Utbi! Find that bedouin and tell him that Allah has forgiven him.”

Nawawi and others used this story and the verse to recommend people say this for intercession at the Prophet (SAW)’s grave. It is amazing that our religion comes from bedouins and dreams!

Even if we believed the story, it does not prove a general practice. In fact, Utbi only narrated it because it was so strange. The bedouin was clearly not knowledgeable and did not understand the meaning of the verse. Basic tafsir knowledge cannot be overturned for a story like this.

Allah sometimes forgives ignorant individuals whose actions show sincerity, but it does not prove that people should adopt those things as a general practice.

For example, the Prophet (SAW) told us about a man who committed sins all his life. When he was on his deathbed, he asked his family to burn his remains and scatter his ashes across the land and sea. When Allah gathered his body and resurrected him, He asked the man, “Why did you do that?” The man said, “I was afraid to meet you.” Because of that, Allah forgave him.

However, clearly, burning remains and scattering the ashes is deviant in belief and action. It involves thinking Allah cannot gather ashes, and it opposes the proper way of burying the dead.

Generality of the Words

Some people say: How can you limit the verses to being about the Prophet (SAW) while he was alive even though verses are not limited by their context of revelation? General words are kept general, even if they were revealed about a specific practice.

I say: Although it is a real principle of Usul al-Tafsir that general words remain general, this only applies if the verse and passage does not specify the meaning. If the passage itself specifies the meaning, then this principle does not apply.

This is a major misunderstanding of Usul that even some scholars who did not think properly in this topic fell into.

They might say: What is the evidence in the passage that specifies the meaning?

I say: Firstly, the evidence is that the verse and passage are clearly about hypocrites who violate the authority of the Prophet (SAW).

They might say: How do you know it is limited to them?

I say: Even when the Prophet (SAW) was alive, we do not have any evidence of the Sahabah coming to him en masse for the forgiveness of their sins, even though they were human and certainly committed sins. Some companions did come to the Prophet (SAW) about sins, but that was only when they wished for the hadd punishment (like the man who confessed to zina) or when they did not know how to repent (like the man who kissed a woman) and the Prophet (SAW) taught them how to repent without mentioning that they always need to come to him.

So, even from the practice of the Prophet (SAW) and the companions in his own lifetime, we know this verse does not apply generally to all situations.

Then, I say: Secondly, the verse clearly refers to the Prophet’s lifetime.

They might say: How can you know these verses were limited to the Prophet’s lifetime?

I say: We know because any verse which refers to us meeting the Prophet (SAW) or talking to him logically refers to his lifetime, because we cannot talk to him or meet him after his death. This is obvious to every rational person.

For example, Allah says ⟪But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves⟫ (4:65), but everyone agrees this does not mean we should take our disputes to the Prophet’s grave and wait for him to give judgement. At best, we can take indirect meanings from it, like using the Sunnah of the Prophet (SAW) as a source of evidence in judgement.

It is also clear in the practice of the Sahabah and the Salaf that they did not regularly go to the grave of the Prophet (SAW) if they fell into sin.

They might say: Why would Allah keep this verse in the Quran if it no longer applies after the Prophet’s death?

I say: There are many clear verses like this. For example, there are several verses about the Prophet (SAW)’s marriages and how we should act when we are invited to dinner at his house. All of these clearly do not apply after the Prophet (SAW)’s death. But, a person who thinks properly and deeply will be able to derive indirect wisdoms why Allah kept these verses in the Quran despite them no longer applying directly.

Uthman ibn Haneef (RA) said: A man with poor eyesight came to the Prophet (SAW) and said, “O Prophet of Allah, ask Allah to cure me.” The Prophet (SAW) said, “If you wish, I will defer it, and that is better for your hereafter. But, if you wish, I can make dua for you.” The man said, “Make dua for me.” So, the Prophet (SAW) told the man to do wudhu, pray two rakahs, and say the following dua, “O Allah, I ask you and turn to you through your Prophet, Muhammad (SAW), the prophet of mercy. O Muhammad, I turn to my Lord through you for this need of mine, so that it is fulfilled. Accept my intercession about it, and accept his intercession for me.” (Sunan Tirmidhi; Hasan)

This hadith has four problems in terms of authenticity:

Abu Jafar al-Khatmi narrated this hadith with a chain to Uthman ibn Haneef (RA). He was honest, but not reliable enough to be included in Bukhari or Muslim.
The students of Abu Jafar differed about the chain. Shu’bah and Hammad ibn Salamah said: Abu Jafar from Umarah ibn Khuzaimah from Uthman. Hisham al-Dastawai and Rawh ibn al-Qasim said: Abu Jafar from Abu Umamah from his uncle Uthman. It is possible Abu Jafar forgot the isnad. Abu Hatim al-Razi said: Shu’bah’s version is correct.
There is no evidence Umarah ibn Khuzaimah met Uthman ibn Haneef. He narrated no other hadith from him. Abu Umamah was Uthman’s nephew so he presumably met him, but he also only narrated this hadith from him. So, the connection of the chain is questionable.
Uthman ibn Haneef was not known to narrate any other hadith from the Prophet (SAW) that has a reliable chain.

If we granted the authenticity of this hadith, it only proves seeking intercession from the Prophet (SAW) in his lifetime, not at his grave after he passed away. As mentioned, the general practice of the Sahabah was not to go to the grave of the Prophet (SAW) and ask him for intercession. No Sahih hadith reports such a practice, and all Sahih hadith prove the exact opposite.

Shabeeb ibn Saeed narrated a longer version of the hadith of Uthman ibn Haneef. He said: A man used to sit with Uthman ibn Affan (RA) because he wanted to ask for something but Uthman (RA) did not pay any attention to him. So, Ibn Haneef recommended this man to do wudhu, go to the masjid (of the Prophet, where his grave is) and pray two rakahs, then say the above dua (which the Prophet recommended for the blind man). When the man did this, his issue was resolved. Then, Ibn Haneef (RA) quoted this hadith to him.

Only Shabeeb ibn Saeed narrated this version. He narrated it from Rawh ibn al-Qasim from Abu Jafar.

Shabeeb ibn Saeed was a questionable narrator and many scholars noted that he narrated munkar reports. No other transmission from Abu Jafar mentions these details.

Even if we granted the authenticity of this version of the report, Uthman ibn Haneef was one minor companion, and this practice was not reported from anyone else. His suggestion to one person cannot be the basis of a practice that contradicts the practice of everyone else.

Conclusion

That concludes our discussion on Istighatha and Tawassul and what is shirk and what is bidah.

I avoided in this article discussions about which scholar said what, because scholars saying something does not justify it. I focused on evidence and logic rather than authorities and citations.

I also avoided indirect trivial arguments, like some people say we cannot say istighatha is shirk because the Prophet (SAW) supposedly said the Ummah will never fall into shirk again. These arguments are clearly desparate and are made by people who seek to avoid the actual topic at hand.

And Allah knows best.

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