A Hadith of Tawassul Analyzed Grammatically
by Ibn Ahmad
The amount of literature detailing the permissibility of tawassul is exhaustive. My purpose is not to expound on such in this brief research paper. For all those interested in the permissibility of this matter, there is literature abound that defends the soundness of the narrations through which this act of worship has come to us. My purpose is simply to analyze tawassul from a basic word-for-word, and slightly grammatical perspective. That alone is enough to establish it as an act of pure monotheism, much less in conjunction with the works of the muhaddithīn.
The du‘ā of tawassul is as follows:
اللهما إني أَسْأَلُكَ و أَتَوَجَّهُ إليكَ بِنَبِيِّنا محمد نَبِيُّ الرَحْمَة، يا مُحَمَّد: إني أَتَوَجَّهُ بِكَ إلى رَبِّي فَيَقْضِي حاجَتي.
The rest of the du‘ā expresses the need for which the du‘ā was made.
This can be found in Reliance of the Traveller(1). It’s basic meaning is such: Oh Allāh, Verily I ask you and turn towards you through our Messenger Muhammad, the Messenger of Mercy. Oh Muhammad, Verily I turn – through you – towards my Lord so that He may fulfill my need. Let’s look at this du‘ā phrase-by-phrase.
The Narration of 'Uthman ibn Hunayf
One of the narrations Ahlus Sunnah, of old and or recent, use as support for tawassul with the person of the Nabi is the narration of ‘Uthman ibn Hunayf. Al-Albaani in his treatise on tawassul, promoted by the najdi-wahhabis, and used as a litmus test to see “who” is either a) a Mushrik or b) one committing Bida’ah kufriyyah, has supposedly “refuted” this narration. Many of the scholars of late have responded to the poor arguments and accusations of the pseudo-salafi firqah regarding this narration. Sidi Faqir has combined several statements of the scholars, including some research from Shaykh Nuh (qaddasa Allahu sirrh). To view his collection of arguments etc: click here. To view a refutation of Al-Albaani by Shaykh Ghumaari, translated by Ma’rifah, click here.
The following scan is taken from Imam An-Nawawi’s famous treatise “Al-Adhkaar“, that is soon to be translated by Shaykh Nuh (as I have read in several places), insha’allah. In this scan you will see Imam An-Nawawi quoting the hadith of Uthman ibn Hunayf as proof for “Salaatul-Haajah – or the Prayer of Need”. You will also notice that he believes this hadith is Sahih, as he quotes At-Tirmdhi’s grading, “The narration is Hasan Saheeh”, without disagreeing. It is his policy that when a hadith has weakness, and he quotes it in the adhkaar, that he mentions its weakness. In fact he does this in the hadith prior to this one in his adhkaar. The footnotes of this scan are by Shaykh Subay’ Hamza Haakimi that was published in 1991 by Mu’asassa ‘Ulum Al-Quran in Beirout, Lebanon.
Is it permitted to seek Tawassul by the Right of the Nabi (Sallallahu 'Alayhi wa Sallam)?
Compiled by Abul Layth
Is it permitted to seek Tawassul through the Haqq (right) of the Nabi (Sallallahu ‘Alayhi wa Sallam)?
A proof for this stance is what is reported authentically from the Nabi (Sallallahu ‘Alayhi wa Sallam) via the companion Maysarah:
قد أخرج الحافظ أبو الحسن بن بشران قال : حدثنا أو جعفر محمد ابن عمرو، حدثنا أحمد بن سحاق بن صالح، ثنا محمد بن صالح، ثنا محمد ابن سنان العوقي، ثنا إبراهيم بن طهمان، عن بديل بن ميسرة، عن عبد الله بن شقيق، عن ميسرة قال: قلت: يا رسول الله، متى كنت نبياً ؟ قال: (( لما خلق الله الأرض واستوى إلى السماء فسواهن سبع سماوات ، وخلق العرش،كتب على ساق العرش: محمد رسول الله خاتم الأنبياء، وخلق الله الجنة التي أسكنها آدم وحواء، فكتب اسمي على الأبواب، والأوراق والقباب، والخيام،وآدم بين الروح والجسد،فلما أحياه الله تعالى: نظر إلى العرش فرأى اسمي فأخبره الله أنه سيد ولدك، فلما غرهما الشيطان ، تابا واستشفعا باسمي إليه
وأخرجه ابن الجوزي في الوفا بفضائل المصطفى من طريق ابن بشران
I said: “O Messenger of Allah, when were you [first] a Prophet?” He replied: “When Allah created the earth ‘Then turned to the heaven, and fashioned it as seven heavens’(2:29), and created the Throne, He wrote on the leg of the Throne: “Muhammad the Messenger of Allah is the Seal of Prophets” (Muhammadun Rasūlullāhi Khātamu al-Anbiyā’). Then Allah created Jannah in which He made Adam and Hawwa’ dwell, and He wrote my name on the gates, its tree-leaves, its domes and tents, at a time when Adam was still between the spirit and the body. When Allah ta’alā instilled life into him he looked at the Throne and saw my name, whereupon Allah informed him that ‘He [Muhammad (Sallallahu 'Alayhi wa Sallam)] is the Sayyid (master) of all your descendants.’ When Satan deceived them both, they repented and sought intercession (shafa’a) to Allah with my name.“