1. The Core Principle: Tawassul Is Directed to Allah, Not to the Dead
The fundamental point is that in Tawassul—even after a person’s death—
? the request is made to Allah alone,
? while the Prophet or righteous person is only a means (wasīlah) and a servant honored by Allah.
Thus, the issue is not “asking the dead for help,”
but rather calling upon Allah by virtue of the status of His righteous servants.
2. Qur’anic Evidence: The Living State of the Righteous After Death
a) The Life of the Martyrs (and by extension, the Prophets and Saints)
Allah says:
“Do not think of those who are killed in the way of Allah as dead. Rather, they are alive with their Lord, receiving provision.”
(Qur’an 3:169)
If martyrs are alive after death, then the Prophets, Imams, and righteous saints are even more deserving of this living, conscious state.
b) The Prophet’s Awareness of Deeds After His Death
Allah says:
“And say: ‘Act, for Allah will see your deeds, and His Messenger and the believers as well.’”
(Qur’an 9:105)
According to many narrations from both Shiʿa and Sunni sources:
“the believers” refers to the righteous servants of Allah
Seeing deeds requires awareness and perception, even after death
3. Explicit Hadith Evidence for Tawassul After the Prophet’s Death
a) The Hadith of the Blind Man Applied After the Prophet’s Passing
The Companion ʿUthmān ibn Ḥunayf narrates:
A man had a need that was not fulfilled during the caliphate of ʿUthmān ibn ʿAffān.
ʿUthmān ibn Ḥunayf taught him the supplication:
“O Allah, I ask You and turn to You through Your Prophet Muhammad…”
Key points:
This incident occurred after the death of the Prophet ﷺ
A Companion taught the same form of Tawassul
The man’s need was fulfilled
Sunni sources:
al-Ṭabarānī, al-Muʿjam al-Kabīr
al-Bayhaqī
Ibn Ḥajar al-Haytamī (Shāfiʿī scholar)
b) Tawassul at the Grave of the Prophet ﷺ by the Companions
Mālik al-Dār, the treasurer of ʿUmar ibn al-Khaṭṭāb, narrates:
During a drought, a man came to the grave of the Prophet ﷺ and said:
“O Messenger of Allah, ask Allah to grant rain to your الأمة (community).”
The Prophet ﷺ then appeared to him in a dream and informed him that rain would come.
This narration is recorded in:
al-Muṣannaf of Ibn Abī Shaybah
Major Sunni scholars such as Ibn Ḥajar al-ʿAsqalānī graded it as authentic.
4. Do the Dead Hear? Qur’an and Sunnah
a) Qur’anic Verses About “Not Hearing the Dead”
Allah says:
“You cannot make the dead hear.”
(Qur’an 27:80)
Scholars explain that this verse is metaphorical, comparing disbelievers to the dead.
b) Authentic Hadith: The Dead Do Hear
The Prophet ﷺ said regarding the slain disbelievers at Badr:
“You do not hear what I say better than they do.”
Ṣaḥīḥ al-Bukhārī, Book of Funerals
This clearly proves that the dead are capable of hearing, by Allah’s permission.
5. Rational Argument
Death is not annihilation, but a transition
The soul remains alive
If praying for the dead is permissible, then seeking nearness to Allah through a righteous soul is even more reasonable
Tawassul is simply supplication combined with honoring those close to Allah
6. Final Conclusion
✔ Seeking Tawassul to Allah through righteous servants after their death:
Is consistent with the Qur’an (life after death)
Is established through authentic Sunnah and the practice of the Companions
Is in harmony with sound reason
Does not constitute shirk in any way
Conclusion:
Tawassul to Allah through righteous believers after their death is not only permissible, but firmly rooted in the Qur’an and Sunnah.
