In the Qur'an, the Quraysh (and other polytheists) are criticized for engaging in Tawassul (seeking intercession) and Istigatha (seeking aid) with their idols. The Qur'an repeatedly emphasizes that these practices are misguided when directed toward beings or objects alongside God. Below are explanations of how the Quraysh performed these acts for their idols, backed by verses from the Qur'an: The Quraysh and other polytheists believed that their idols and deities could act as intermediaries between them and God, helping them get closer to God or intercede on their behalf. They didn’t necessarily deny God’s existence but believed that these idols would serve as mediators.
Quran 39:3:
“Absolutely, the religion shall be devoted to GOD alone. Those who set up idols beside Him say, "We idolize them only to bring us closer to GOD; for they are in a better position!" GOD will judge them regarding their disputes. GOD does not guide such liars, disbelievers.”
This verse indicates that the Quraysh believed their idols could act as intermediaries, drawing them closer to God. This is Tawassul in the sense that they sought intercession through the idols rather than turning directly to God.
Quran 46:5-6:
“Who is farther astray than those who idolize beside GOD idols that can never respond to them until the Day of Resurrection, and are totally unaware of their worship? And when the people are summoned (on the Day of Judgment), their idols will become their enemies, and will denounce their idolatry.”
This verse indicates that some Muslims believe the Prophet can intercede on their behalf after death, similar to how the Quraysh believed their idols could respond to them. The Qur'an dismisses this belief, stating that neither idols nor prophets can hear or respond after death, making those who practice this form of Tawassul or Istigatha "farther astray."
Quran 10:18:
They worship beside GOD idols that possess no power to harm them or benefit them, and they say, "These are our intercessors at GOD!" Say, "Are you informing GOD of something He does not know in the heavens or the earth?" Be He glorified. He is the Most High; far above needing partners.
This verse shows that the Quraysh invoked their idols for help, falsely believing that these idols had the power to intercede or act on their behalf. This represents Istigatha, where they turned to the idols seeking assistance instead of directly seeking God's aid.
Quran 29:17:
“What you worship instead of GOD are powerless idols; you have invented a lie. The idols you worship beside GOD do not possess any provisions for you. Therefore, you shall seek provisions only from GOD. You shall worship Him alone, and be appreciative of Him; to Him is your ultimate return.”
Here, the Quraysh are reminded that the idols they call upon for provision and aid are powerless. This critique addresses their practice of Istigatha, where they sought help from beings incapable of aiding them, as only God has the power to provide.
Quran 16:20-21:
“As for the idols they set up beside GOD, they do not create anything; they themselves were created. They are dead, not alive, and they have no idea how or when they will be resurrected.”
Here, God clearly tells us that the idols that people set up beside God can't do anything. God doesn't care whether or not you believe your idol or intercessor can hear or answer you. The fact of the matter is 5:109 explicitly tells us they can't. To supplicate, seek intercession, or ask of anyone alongside/other than God, is explicitly idol-worship. This applies whether it's the Quraishi idols (al-lat, al-uzza, and manat) or the prophet himself.
[5:109] The day will come when GOD will summon the messengers and ask them, "How was the response to you?" They will say, "We have no knowledge. You are the Knower of all secrets."
The Quraysh also sought direct help and aid from their idols in times of need or desperation, believing that these deities had the power to assist them.
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Tawassul (توسل):
Definition: Tawassul refers to the act of seeking closeness to God by using a means (wasilah) or an intermediary. This intermediary can be a good deed, a righteous person (living or deceased), or one of God's names and attributes.
Common Practices:
Tawassul by good deeds: Asking God by mentioning one's good actions or sincerity.
Tawassul by people: Seeking God's favor by asking through the honor or status of a prophet or a righteous person (e.g., asking God through the rank of the Prophet Muhammad).
Scholarly Views: It is accepted within the majority of Islamic schools (Maliki, Shafi’i, Hanafi, Hanbali;) with varying opinions regarding whether the intermediary can be a deceased person. The Hanbali school tends to be more restrictive, particularly with Tawassul through deceased individuals.
Istigatha (استغاثة):
Definition: Istigatha means seeking aid or rescue in times of extreme distress. It specifically refers to calling upon someone for help, usually in urgent or desperate situations.
Common Practices:
Istigatha by others: Some Muslims might ask for help through prophets or saints in situations where they seek rescue or intercession, such as calling on the Prophet Muhammad in times of crisis.
Scholarly Views: There is significant debate over whether Istigatha with beings other than God is permissible. Many scholars from the Salafi tradition view asking for help from deceased beings or anyone other than God as impermissible, while others argue that it is valid if understood as seeking their intercession rather than assuming they have independent power to help.
The Argument for Idolatry through Tawassul and Istigatha
In Qur'anic discourse, the Quraysh are condemned for practices that bear striking similarities to Tawassul and Istigatha. The Quraysh believed their idols would intercede with God on their behalf, and they called upon their idols for aid and protection in times of difficulty. This is most clearly stated in Quran 39:3 and 10:18, where the polytheists justify their idol worship by claiming, "These are our intercessors with God."
Now, in mainstream Sunni Islam, Tawassul and Istigatha through the Prophet or saints operate on a similar logic:
Muslims seek nearness to God by calling upon the Prophet or saints, asking them to intercede.
In desperate times, they pray to these figures, asking them to aid or intervene on their behalf.
The parallel becomes clearer when considering that, just as the Quraysh argued their idols were intermediaries, Muslims today may claim that invoking the Prophet or a saint is not worshiping them but merely using them as a means to get closer to God. From an academic perspective, this can be seen as a form of "functional idolatry," where the Prophet or a saint replaces the role of the Qurayshi idol in mediating between the individual and God.
Moreover, the act of turning to deceased figures for aid—whether it be the Prophet or saints—could be argued as a deviation from the direct worship and supplication to God alone, something that the Qur'an emphasized repeatedly in opposition to the practices of the Quraysh.
Salafi Rejection of Tawassul and Istigatha
The Salafi movement, strongly influenced by the teachings of scholars like Ibn Taymiyyah and Muhammad ibn Abd al-Wahhab, vehemently opposes Tawassul and Istigatha, particularly through deceased figures. They argue that any form of seeking intercession or aid through the Prophet or saints is a violation of Tawhid (the oneness of God).
For Salafis, invoking anyone other than God—living or dead—amounts to shirk (associating partners with God). They maintain that all supplication and seeking of help must be directed to God alone, as is commanded in the Qur'an, especially in verses like 1:5, "You alone we worship, and You alone we ask for help."
Despite this strict opposition, Salafis paradoxically rely on scholars from the major Sunni schools for their legal rulings, even though these schools accept Tawassul and Istigatha. This creates a tension where Salafis are, in essence, following the legal structures built by scholars who endorsed the very practices they reject. From a critical perspective, this reliance on what they deem "idolatrous" scholars could be seen as a form of intellectual inconsistency, where Salafis derive their jurisprudence from legal traditions that include practices they consider polytheistic.
A Case of Modern Idolatry?
The practices of Tawassul and Istigatha within Islam—especially when directed toward the Prophet or saints—could be viewed as a modern transformation of the same idolatrous tendencies that were prevalent among the Quraysh. The Prophet, in this view, has been substituted for the idols of the Quraysh, fulfilling the same function as an intermediary between the believer and God.
Furthermore, the Salafi rejection of these practices, while adhering to broader Sunni jurisprudential traditions, places them in an intellectually contradictory position. They simultaneously reject the legitimacy of these practices while following schools of law that accept them, thereby aligning themselves—whether knowingly or unknowingly—with scholars and institutions that engage in what they would consider idolatrous behavior. In sum, a case can be made that Islam, in incorporating these practices, risks falling into a form of idolatry similar to what the Quraysh were condemned for, albeit with the Prophet and saints replacing the polytheistic idols of the past.
The Argument of 4:64
To justify the act of Tawassul and Istigatha, many of the scholars use 4:64 -
[4:64] We did not send any messenger except to be obeyed in accordance with GOD’s will. Had they, when they wronged their souls, come to you and prayed to GOD for forgiveness, and the messenger prayed for their forgiveness, they would have found GOD Redeemer, Most Merciful.
While believers can still turn to God for forgiveness without the intercession of a messenger, it is important to recognize that a messenger can no longer seek forgiveness for the sins of believers after their death. Once a messenger has passed away, they lose awareness of the events occurring in this world. They do not possess knowledge of the individuals who are still living and are unable to hear their supplications or intercede on their behalf. This distinction is clearly emphasized in the following verse, which highlights that messengers are unaware of worldly events after their demise:
[5:109] "The day will come when God will summon the messengers and ask them, 'How was the response to you?' They will say, 'We have no knowledge. You are the Knower of all secrets.'"
While believers can still turn to God for forgiveness without a messenger, it is crucial to recognize that a messenger can no longer seek forgiveness for believers’ sins after their death. Once a messenger has passed away, they lose awareness of the events occurring in this world and cannot hear the supplications of the living. This distinction is emphasized in 5:109.
This relationship is akin to the concept of animal sacrifices described in the Quran. The meat and blood of sacrificed animals do not reach God; rather, it is the righteousness behind the act that matters, as stated in [22:37].
[22:37] Neither their meat, nor their blood reaches GOD. What reaches Him is your righteousness. He has subdued them for you, that you may show your appreciation by glorifying GOD for guiding you. Give good news to the charitable.
If one believes that the act of sacrifice itself is what earns God’s forgiveness, they are mistaken; it is the intention and righteousness that underpin the action. In a similar vein, the Quran conveys in [63:5-6] that the act of approaching the messenger for forgiveness is also not inherently effective.
When it is said to hypocrites, “Come, the Messenger of God will ask forgiveness for you,” they turn away in arrogance. God’s response is clear: whether the messenger prays for them or not, they will not be forgiven because God does not guide those who are defiantly disobedient. This illustrates that the messenger's prayer for forgiveness does not guarantee actual forgiveness from God.
The act of approaching the messenger and seeking his prayer represents a natural response for those who once opposed God but now desire reconciliation. This moment of humility is significant, as it requires the individual to confess their wrongs and demonstrate a genuine wish to be accepted among the faithful. However, if someone approaches the messenger merely to show off or signal virtue—remaining hypocritical in their intentions—would God forgive them? The answer is clearly no; the messenger’s prayer would hold no value for someone whose heart remains insincere.
Thus, the messenger's prayer serves not as a direct means to obtain God’s forgiveness but rather as a symbolic gesture of acceptance and reconciliation. It signifies a profound moment of humility and the individual’s commitment to return to the fold of believers. Therefore, while believers can certainly pray to God for forgiveness directly, the messenger’s intercession does not play a pivotal role in obtaining that forgiveness, especially after their passing. This reinforces the importance of sincerity and righteousness in seeking forgiveness, rather than reliance on intercessory prayers from those who have departed from this world.
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