Tawassul – seeking means to reach Allah has never been a subject for discussion in our communities. All along it was assumed that as Shias of Ahlul Bayt (‘a), Tawassul, especially of Ahlul Bayt is instinctive in us.

Phrases like:

اللهم اني أسألك بحق فاطمة و أبيها وبعلها وبنيها

“O Allah! I beseech You by the status of Fatimah and her father and her husband and her children”.

یَاعَلِيْ مَدَدْ

O Ali help (me)!

یَا صَاحِبَ الزَّمَان اَدْرِکْنِي

O Master of the Time help me!

یَا فَاطِمَةُ أَغِيشَني

O Fatimah come to my rescue!

are repeated more often than one’s own name on any given day! Further, a number of duas recited on daily or weekly basis have the same connotation. Examples include

• “Dua al-Tawassul”

• “Dua al-Isteghatha”,

and the special prayers of the Laylatul Qadr in the holy month of Ramadhan

بِكَ يَا اللُهُ

By Your Name O Allah

بِمُحَمَّدٍ

By (the sake of) Muhammad

بِعَليٍّ

By (the sake of) Ali

The names of the 14 infallible personalities (Ma’sumin) are also included in the vows (nadhr) taken by Shias all over the world. As a consequence the youths of our communities have accepted this as an inseparable part of the Shia faith.

Of late, however, Tawassul has become a subject of intense debate and discussion in different circles of the Shia Ithna-asheri communities. Such theological discussions may indicate intellectual health, academic thirst and spiritual quest. This would have been the case had the interest been confined to a sincere desire to know the validity of Tawassul.

Instead, a group of “Anti Tawassul” campaigners has arisen with the preconceived notion that this practice is bid’at (innovation), haram (forbidden) and tantamount to shirk (polytheism). The idea is gaining momentum amongst the youth and the helpless elders just watch and see the wave washing away their life long efforts to preserve this legacy to their off-springs.

Alarmingly, some of the elders who had all along been proponents of Tawassul now find themselves trapped by these questions and, failing to provide answers, join the bandwagon of creating more doubts.

It is worth noting here that Tawassul is not confined to the Shias alone. The adherents of the Ahlul Sunna sect share this concept too and their literature is replete with articles explaining and defending it. The question one asks is why this sudden interest in Tawassul amongst the Shia’s, especially the youth?

With the rising temporal power and influence of the Wahabi sect, militant and aggressive propagation of their ideology and interpretation of the Qur’an and prophetic traditions, many well established beliefs, rituals and practices have come under vehement attack and criticism.

The Wahabis have resorted to branding anyone who disagrees with their way of thinking as a non-believer, a “kafir”. How all this started is an interesting but not the subject of the present discussion. Some of the objections raised by the Wahabis include:

• Tawassul
• Praying near the graves.
• Celebrating Milad un-Nabi - Birthday of the Prophet.
• Praying for the dead etc.

The electronic media has played a large role in implanting such malignant ideas in our communities. Some of the elders who have been influenced by the Wahabi ideology have also contributed to the confusion prevalent in the younger generation. It is no longer necessary for the Wahabi ideologues to work very hard – the “convertees” now do propagate their beliefs.

Both Shia and the Sunni scholars responded to these objections and allegations with well-researched and logical arguments. This has diluted and in some instances silenced the Wahabi propaganda. However, this knowledge is still confined to the learned circles of the community and the youth are largely left to wander on their own.

On the other hand, people have started realizing the importance of coming out of mere rituals and going into the substance of the matter at an academic and intellectual level. This is a positive response and a backlash against such attacks and challenges.

Another question that comes to mind at this point is why Tawassul specifically? The issue will become clearer if answered with a graphic example.

Imagine a big piece of land over which many buildings stand. The land is a common ground for all the buildings; however, each building has its own foundation, pillars, design, color, furnishing and facilities. Islam is the big piece of land over which many buildings (sects) stand. Islam is the common ground for all the sects.

As long as one believes in the Almighty Allah (SWT) as the Only God without any partner, Muhammad (S) as the last messenger of God and the Day of Judgment, he/she comes under the fold of Islam. The sect to which a Muslim subscribes then, has its own foundation and pillars, and this shapes its practices.

The foundation of the Shia Ithna-ashariyya sect is the Wilayah of Imam Ali ibn Abi Talib (‘a) and the Aimmah from his progeny who, together with the holy lady Fatimah Zahra (‘a), make the Ahlul Bayt al-Rasul or the household of the Holy Prophet (S).

This concept suggests that, after the death of the Holy Prophet (S), the right of leadership of the Muslims belonged to Imam Ali (‘a), that he was appointed to be the vicegerent, successor, inheritor and ‘khalifa’ of the Prophet (S) by Allah Himself and that this was openly declared on a number of occasions and most directly at a place called “Ghadir Khumm” by the Holy Prophet (S).

The leadership of the Muslim Ummah then fell upon the 11 Imams consecutively. The last Imam, Al-Mahdi, (‘a) is in Occultation (Ghaibah) and will make his reappearance at God’s command.

In other words, the Shias reach the Prophet (S) through the 12 Imams (‘a) from his family.

Three main pillars support the “building” of the Shia Ithna-ashariyya sect:

1. Marjaiyyah – Allegiance to and following the most learned Islamic Jurist (of the time) in religious, social, moral and personal issues and laws.

2. Azadari – Commemorating the martyrdom of the Holy Imams (‘a) especially Imam Husayn (‘a) and the holy souls of the household of the Holy Prophet (S) and the Prophet (S) himself. This includes loving the Ahlul Bayt, loving and befriending those who love them and dissociating with their enemies.

3. Tawassul – Seeking means to approach Allah (SWT) through (especially) the “Wasilah” of the Holy Prophet (S) and his Ahlul Bayt (‘a).

The three pillars are unique to the Shia Ithna-ashariyya sect giving it its’ identity. These are the ideological pillars and beams around which the acts of worship and practical issues are attached.

On closer inspection it is apparent that all three pillars converge at one point - Wilayah of Ahlul Bayt (‘a). In turn, Wilayah of Ahlul Bayt (‘a) leads the Shia to the Holy Prophet (S) and ultimately to Allah (SWT) in keeping with the verse from the Holy Qur’an, Surah Ale Imraan:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

Say: “If you love Allah, follow me: Allah will love you and forgive you your sins; for Allah is Oft-Forgiving, Most Merciful.”(3:31)

All three pillars and, more recently, the very foundation of the Shia Ithna-ashariyya sect – Wilayah has come under major attack from within the Shi’a ranks. The attack is from the gullible youth who, having read a couple of books, feel they are in a position to give their opinions and rulings on religious issues! These youths, (and, unfortunately, some elders as well) have become the mouthpiece and pawns of the Wahabis in the Shia community.

Tawassul is now becoming “shirk” and “bid’ah”, Azadari is mocked at and doubts are implanted at the institution of Marjaiyyah. If these three pillars are shaken and destroyed, the connection to Wilayat will be blocked and the Prophet (S) will not be reached. If we fail to reach the Prophet (S) we will not get anywhere near Allah (SWT) and the entire “building” will thus collapse.

We now need to present our point of view to the younger generation in a manner that will convince them. We hope that this will Inshallah be achieved by the end of our discussion.