A Treatise on Visitation (Ziyarah) and Intercession (Tawassul)
There has been much discussion and prolonged dispute regarding the issues of visitation (ziyārah) and intercession (tawassul). Let us therefore speak according to the dictates of evidence — for there is no reliance except upon proof.
On Visitation
As for visitation, the example of the Messenger of Allah (peace and blessings be upon him and his family) visiting the martyrs of Uhud and the people of al-Baqīʿ, and his teaching of the manner of visitation as reported in the authentic collections (al-ṣaḥīḥ and others), is sufficient proof.
On Intercession
As for tawassul (seeking nearness to God through an intermediary), it is sufficient to mention God’s saying in His clear revelation to His Messenger:
“If, when they wronged themselves, they had come to you and sought forgiveness from Allah, and the Messenger had sought forgiveness for them, they would have found Allah accepting of repentance and merciful.”
(Qur’an 4:64)
And His saying:
“Among the Bedouins are those who believe in Allah and the Last Day and consider what they spend as means of nearness to Allah and [as means of receiving] the prayers of the Messenger. Indeed, it will be a means of nearness for them. Allah will admit them into His mercy.”
(Qur’an 9:99)
and His saying:
“Pray for them; indeed, your prayer is a comfort for them.”
(Qur’an 9:103)
Hence, it is not permissible for a believer in God and His Messenger to regard this kind of tawassul as resembling the intercession sought through idols, or the belief that such idols bring one closer to God — for that was the belief of the idol-worshippers.
“These are the verses of Allah that We recite to you in truth; so in what statement after Allah and His verses will they believe?”
(Qur’an 45:6)
It is also established in authentic narrations that when drought afflicted them, ʿUmar ibn al-Khaṭṭāb sought rain through al-ʿAbbās ibn ʿAbd al-Muṭṭalib, saying:
“O Allah, we used to seek intercession with You through our Prophet, and now we seek intercession with You through his uncle — so grant us rain.”
This was reported by al-Bukhārī, and all the Companions approved of it. The reasoning applies equally to the living and the dead — it is not permissible to associate partners with either. Intercession through a living or a deceased person is not in itself polytheism, for the honor and virtue of the deceased before Allah remain. The point is not that he benefits or harms by himself — benefit and harm belong only to Allah; the matter belongs entirely to Him.
Furthermore, it is related that the Companion Bilāl ibn al-Ḥārith went to the noble grave and said:
“O Messenger of Allah, ask for rain for your community.”
The Prophet (peace be upon him and his family) appeared to him in a dream and said:
“Inform ʿUmar that you will be given rain.”
Bilāl conveyed this to ʿUmar, and none of the Companions objected.
This was narrated by Ibn Abī Shaybah with a sound chain of transmission.
The Companions refrained from performing istisqāʾ (the prayer for rain) at the Prophet’s grave only because the Sunnah required it to be held in the open field (al-jabbānah). Thus, they sought rain through his uncle al-ʿAbbās instead. There are many forms of obedience to God, and none are restricted or forbidden without proof.
The Story of the Blind Man
And the story of the blind man, to whom the Messenger of Allah (peace and blessings be upon him and his family) said:
“Say: O Allah, I ask You and turn to You through Your Prophet Muhammad, the Prophet of mercy. O Muhammad, I turn by means of you to my Lord concerning this need of mine, that it be fulfilled. O Allah, accept his intercession for me.”
This was narrated by al-Ḥākim, who said: “It is authentic according to the criteria of al-Bukhārī and Muslim.”
Also by al-Tirmidhī, who said: “It is good and sound.”
Also by al-Nasāʾī, Ibn Mājah, Ibn Khuzaymah (who declared it authentic in his Ṣaḥīḥ), and al-Ṭabarānī from ʿUthmān ibn Ḥunayn (may Allah be pleased with him).
It cannot be said that the blind man merely asked the Prophet to pray for him, for our proof lies not in the blind man’s words but in the Prophet’s own teaching of explicit tawassul. To claim that what was meant is only “supplication” is a distortion and alteration. Moreover, it involves addressing the Prophet while absent — and there is no difference between addressing one who is absent and one who has passed away.
Similarly, the tawassul through al-ʿAbbās (may Allah be pleased with him) was explicit, and was only due to his closeness to the Messenger of Allah. If the intention had been merely his supplication, then seeking the prayer of someone known to be superior to him (by consensus) would have been more appropriate — and this is well known. But desire blinds and deafens.
On Healing through the Qur’an
The narrations concerning healing (ruqyah) by means of the Qur’an — to the extent that the Prophet (peace and blessings be upon him and his family) allotted a share of reward to the one who performed it — and the numerous hadiths on seeking healing through the Qur’an, are too many to enumerate here.
His intercession (peace and blessings be upon him and his family) is also well established, and it falls under this same principle. Had it been shirk (idolatry), it would be utterly reprehensible — whether by the living or the dead — for “indeed, association [with Allah] is a great injustice.” (Qur’an 31:13)
On the Difference between Lawful and Unlawful Reverence
Among the reprehensible innovations (bidʿah) is the failure to distinguish between reverence for those whom Allah has commanded to be revered and tawassul through them — and reverence for those whom Allah has forbidden to be revered or sought through.
To equate the veneration of the trustworthy Messenger with the veneration that idolaters gave to idols and devils, making them one and the same path, is sheer error.
“O you who believe, obey Allah and His Messenger and do not turn away from him while you hear [the truth]. Do not be like those who say, ‘We hear,’ while they do not hear. Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not reason. Had Allah known any good in them, He would have made them hear; and even if He had made them hear, they would still have turned away in aversion.”
(Qur’an 8:20–23)
Do you not see that Allah commanded the honoring of His Ancient House, and made the circumambulation around it, the kissing of its Stone, the touching of its walls, and the humility shown before it acts of devotion to Him? He ordered people to hasten to it from every distant land:
“And [due] to Allah from the people is a pilgrimage to the House for whoever is able to find thereto a way.” (Qur’an 3:97)
“Allah has made the Kaʿbah, the Sacred House, a means of stability for mankind.” (Qur’an 5:97)
“Whoever honors the symbols of Allah, it is truly from the piety of hearts.” (Qur’an 22:32)
Likewise, Allah permitted that His houses — though they are but stones that neither harm nor benefit, see nor hear — be elevated and revered. Yet this was not considered shirk or worship of other than Allah, since He Himself authorized it.
In contrast, the reverence of idols and the circumambulation around them, with belief in their intercession before the Lord of Majesty, are acts that Allah never permitted. Hence He said:
“They have ordained for them in religion that which Allah has not allowed.” (Qur’an 42:21)
As for the reports prohibiting the taking of graves as mosques, that was to prevent imitation of the Jews — i.e., praying toward or upon graves. The family of Muhammad (peace and blessings be upon him and his family) affirm this prohibition because the authentic reports establish it.
The prohibition also extends to other unsuitable places for prayer, such as bathhouses and roadways, as established in jurisprudential discussions. Likewise, the Messenger of Allah (peace be upon him and his family) commanded the Commander of the Faithful (ʿAlī, peace be upon him) not to leave any raised grave except that he level it — this being to remove traces of idol-worship among the polytheists.
The Essence of True Monotheism
It is well known that to venerate anything other than Allah as one venerates Allah Himself, or to ascribe to it participation in worship, or to believe that it has any effect in matters where none has power but Allah alone — all of this is misguidance and polytheism.
Every form of devotion to Allah by a means He has not prescribed is a misguided innovation. But far be it from those who truly know Allah and affirm His oneness to commit such a thing.
“Glory be to You, O Allah! This is a monstrous falsehood.”
“Exalted is your Lord, the Lord of might, above what they describe. Peace be upon the messengers. And praise be to Allah, Lord of the worlds.”
(Qur’an 37:180–182)
Conclusion
We have presented this brief discussion — though not exhaustive — because the circle of discord has widened, and confusion has taken shape in the minds of many who have little grounding in knowledge and are not firmly rooted in it.
Such is the state of these latter times, when Islam has become a stranger, and the fortresses of ignorance and misguidance stand broad and high.
“As for those in whose hearts is deviation, they follow that of it which is unspecific, seeking discord and seeking its [own] interpretation.”
(Qur’an 3:7)
This is the confirmation of God’s promises, spoken by His Messenger, regarding what will occur in the latter days: the emergence of trials, the alteration of signs and traditions. But Allah’s wisdom is ever perfect:
“Say, O Allah, Originator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that over which they used to differ.”
(Qur’an 39:46)
And may Allah’s blessings and peace be upon Muhammad and his pure family.
Written by Imam Majd al-Dīn al-Muʾayyadī (peace be upon him).