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Impermissible forms of Tawassul

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In the previous edition, I discussed the four permissible forms of التَّوَسُّلُ with proofs from the Qur’ān and Sunnah. It is necessary to mention some other forms of التَّوَسُّلُ that people make, some of which are harām and lead to sin, while some lead to kufr and shirk.

i. Seeking Tawassul with the honour of the Prophet Muhammad صلى الله عليه وسلم (Or any other Prophet)التوسل بجاه النبي صلى الله عليه وسلم أو بغيره من الأنبياء

As Muslims, we strongly affirm and uphold the honour of our noble Prophets from Ādam to Nūh, to Ibrahim, to Mūsā to Īsā, to Muhammad (may the peace and blessings of Allāh be on them all), without any exception or differentiation. In fact, whoever holds or believes that any of these Prophets or all of them has no honour in the sight of Allāh has committed an avt of kufr (disbelief).

However, the question is, “can we seek Tawassul with their honour?”. That is, can one say any of the following:

* Ubangizhi, ina rokonka don girma/daraja Annabi Muhammadu (Hausa);

* Soko, mi ye tan wo gwa ebo chinwan/alubarika Annabi Muhammadu o (Nupe);

* Ọlọhun, mó fi ọlá/alubarika Annabi Muhamma bẹ ó or wó ọlá Annabi Muhamma (Yorùbá);

* Jaumirawo am mido torama gam daraja burnado takle (Fulfulde);

* اللهم إنا نسألك بجاه أو ببركة النبي محمد (Arabic);

O Allah! I ask thee with the honour/blessings of Prophet Muhammad;

The answer is capital NO. Why? There are two reasons for this:

One: There is no credible evidence from the Qur’an or Sunnah to that effect;

Two: It is not the way of our pious predecessors from among the Sahābah and the subsequent generations of Muslims, who the Prophet ﷺ described as خير الناس (the best of people).

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As explained in the previous edition, Tawassul is a form of ibādah, the base rule of which is التحريم (forbidden) until there’s a clear evidence permitting it. Thus, since we find no provision in the authentic sources of legislation in Islām permitting it, it becomes imperative for every sincere Muslim to abandon it.

However, I have to clarify a few ahādīth here which are often cited to promote Tawassul with the honour of the Prophet ﷺ:

i. There’s a popular Hadīth among Muslim clerics and preachers that Prophet ﷺ said:

تَوَسَّلوا بِجاهي فإنَّ جاهي عند الله عظيم/عريض
“Seek Tawassul with my honour, for my honour with Allāh is great.”

Shaykh Al-Albānī رحمه الله said concerning this hadīth:
وهذا باطل لا أصل له في شيء من كتب الحديث البتة، وإنما يرويه بعض الجهال كما نبه على ذلك شيخ الإسلام ابن تيمية رحمه الله.

“This statement is false and unfounded. It cannot be traced to any book of hadith at all. It is only being related by some ignoramuses as explained by Shaykhul Islām ibn Taimiyyah (may Allāh have mercy on him).”

There’s no single scholar of hadīth science, past or present that has authenticated the attribution of this statement to the Prophet ﷺ. This is why it has not been recorded in any of the magnum opuses of the prophet’s tradition. It is a fabricated hadīth, and cannot be used as a basis for legislation in Islām.

ii. The second hadīth often cited in this regard is the following:
قال الحافظ في الفتح ” وروى بن أبي شيبة بإسناد صحيح من
رواية أبي صالح السمان عن مالك الداري وكان خازن عمر قال أصاب الناس قحط في زمن عمر فجاء رجل إلى قبر النبي صلى الله عليه وسلم فقال يا رسول الله استسق لأمتك فإنهم قد هلكوا فأتى الرجل في المنام فقيل له ائت عمر… الحديث.

” Says Al-Hāfidh bn Hajar, “Ibn Abī Shaybah reported via an authentic chain from the narration of Abi Sālih As-Sammān from Mālik Ad-Dārī… ‘The people experienced drought during the time of Umar, so a man went to the grave site of the Prophet صلى الله عليه وسلم and said,” O Messenger of Allāh, seek rain for your Ummah, for they have been destroyed. So the Prophet ﷺ appeared to the man in his dream and said to him, “approach Umar.”

In critiquing this hadīth, Shaykh Al-Albānī رحمه الله wrote:” This hadīth can be faulted in three ways:

One: Its chain of narration is questionable. In it is found Mālik ad-Dār whose integrity suffers serious credibility problems because his character is shrouded in mystery (مجهول الحال). Furthermore, the clearance by ibn Hajar for its chain is only up to to Abū Sālih as himself had indicated.

Two: The text of the hadīth contradicts the manner of seeking rain as taught by the Prophet ﷺ. It is established in the Sunnah that whenever there was drought, a group of Muslims should gather themselves and observe the صلاة الاستسقاء prayer for seeking rain. If this narration were correct, of what use will be such recommended Salāt henceforth?

Three: The text of the hadith indicates that the man did not do التَّوَسُّلْ with the Prophet, rather he did الاستغاثة (seeking assistance and succor) with him. In Islām, it is an act of kufr and shirk to seek assistance with the dead. (This shall be discussed in detail in the next edition titled: THE SHIRK OF ISTIGĀTHAH).

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Shaykh Al-Albānī wrote:
ليس فيها التوسل بالنبي بل فيها طلب الدعاء منه أن يسقى الله أمته، وهذه مسألة تتعلق بالطلب منه بعد وفاته ولم يجوزها أحد من علماء السلف الصالح.
“There’s no indication in the narration that he did Tawassul with the Prophet ﷺ. Rather, he sought prayer from him that Allāh should send down the rains on his Ummah. This issue is related to seeking supplications from him after his demise which none of the scholars of the past approved of.”

ii. Seeking Tawassul with the Awliyā (saints) and Sālihūn (righteous servants of Allāh); either dead or alive: It is equally common in our society to hear people making Tawassul with the Awliyā and Sālihūn . It should be noted that this carries the same ruling of impermissibility as making Tawassul with the Prophet ﷺ. Thus, it is wrong to use ‘ola awon baba/shehu’ as Tawassul to Allāh. One should stick to the permissible forms Tawassul earlier explained.

Shaykhī bn Bāz رحمه الله said:

شرك أصغر، وهو التوسل بجاه فلان، وبفلان، كالتوسل بجاه النبي محمد، أو بجاه الأنبياء، أو بجاه الشيخ عبد القادر، أو بجاه أبي بكر، أو عمر، أو بذواتهم أسألك بعمر، أو بعثمان، هذا من التوسل الذي هو منكر، وهو يسمى شركاً أصغر، وهو من وسائل الشرك الأكبر، هذا من وسائل الشرك الأكبر

“It is a form of minor shirk to make Tawassul with the honour of anyone, such as making Tawassul with the honour of the Prophet Muhammad ﷺ, or the honour prophets, or Shaykh AbdulQādir, or Abūbakr, or Umar. Or making Tawassul with their personalities (such as saying) ‘I ask you with the personality of Umar or Uthmān. This is detested form of Tawassul, and it is a monor shirk, as well as a means to the major shirk. It is a means to the major shirk.”

Other forms of impermissible Tawassul include: making Tawassul with one’s parents, the graveyards of saint; the Holy Land; Angel and other creatures of Allāh: living or non-living.

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Rather than make Tawassul with the saints and righteous people, what should be done is to make Tawassul with their supplication. That is, it is permitted to approach a righteous person, and seek that he/she prays for one. It is narrated in an authentic report that:

أن عمر بن الخطاب رضي الله عنه كان إذا قحطوا استسقى بالعباس بن عبد المطلب رضي الله عنه، فقال: “اللَّهُمَّ إِنَّا كُنَّا نَتَوَسَّلُ إِلَيْكَ بِنَبِيِّنَا صلى الله عليه وسلم فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا فَاسْقِنَا”، قَالَ: فَيُسْقَوْنَ

“Whenever drought occurs during the time of Umar, he sought for rain with (the Du’ā) of Al-Abbās bn AbdilMuttalib (may Allāh be pleased with him). He said, ‘O Allāh! We used to seek Tawassul to You with (the Du’ā) of our Prophet ﷺ, and you do answer us. Now, we seek Tawassul to you with (the Du’ā) of the uncle of our Prophet ﷺ.’ He(the narrator) said, ‘and they were given rain.’

In another narration, : “فقال عمر للعباس رضي الله عنه: قم فاستسق وادع ربك”

‘Umar said to Al-Abbās, ‘stand up, and seek rain for us, and invoke your Lord.’

In conclusion, it is incumbent upon the Muslim to stick to what is permitted in matters of the Dīn, to avoid falling into harām and shirk.

Dr. Sanusi Lafiagi is a lecturer in Department of Islamic Studies, Al-Hikmah University Ilorin

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Opinion

Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

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Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi
Farooq Kperogi

Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

Because human beings are prone to perceive nonexistent patterns, connections and intentional design even in random or unrelated events, a cognitive tendency called apophenia, and because Nigerians have an enduring and justified mistrust of government, I have seen many people question whether the abduction and rescue of pupils and teachers from three schools in the Yawota and Ahoro-Esinele communities of Oriire Local Government Area in Oyo State really happened.

The mistrust is legitimate, but I find the apophenic leap from mistrust to the conclusion that the entire episode was staged a little unsettling.

I am convinced by the available evidence that pupils and teachers were indeed abducted by despicably homicidal terrorists. I have seen no credible evidence that any government paid criminals to stage the spectacle of an abduction and rescue.

Contemporary reporting documented the May 15 attacks, identified abducted children and teachers, interviewed their relatives and recorded the killing of two teachers before the surviving captives regained their freedom.

Terrorist groups have been abducting and killing innocent students for more than a decade and have never needed prompting from politicians to do so. Attributing their heinous crimes to sponsorship by rival factions within the Nigerian political class unintentionally exculpates these scoundrels and converts murderers into mere instruments of political intrigue.

That said, there is no complete clarity about how the pupils and teachers regained their freedom. Government critics have alleged, without evidence, that a huge ransom was paid as a precondition for their release. As I will show later, I doubt this.

But the government’s version of how the pupils and teachers were rescued is not entirely coherent, either.

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The Presidency initially described the rescue as the outcome of a successful joint military, police and intelligence operation. It said eight suspected kidnappers were arrested, other members of the group were killed and neither ransom nor a prisoner exchange was involved. The abductors had allegedly demanded the release of a detained terrorist leader, but the government said he remained in custody and was being prosecuted.

The Army’s subsequent account was less dramatic than the Presidency’s early language suggested. It did not say troops stormed the camp and physically extracted the hostages during a firefight. Instead, it said a month-long intelligence operation identified the group’s leaders, informants, logistical networks and hideouts. According to the Army, arrests disrupted the group and exerted pressure that “ultimately led the terrorist group to unconditionally release the pupils and teachers.”

In a July 10 interview with Tinubu-owned TVC News, former DSS operative Seyi Adetayo offered a more specific but as yet uncorroborated explanation of the operational modalities of the rescue. He claimed that government security operatives identified and detained some kidnappers’ mothers, wives, children and other associates, sent recordings of those arrests to the abductors and combined coercive pressure with intelligence operations. He also claimed that the terrorists were warned that harm to their captives would bring harm to their relatives.

Based on the available evidence, the most defensible interpretation of what happened is that this was an unusually collaborative, intelligence-driven and coercively negotiated release. It was probably not a conventional battlefield rescue. Nor does it appear to have been a ransom-propelled release.

This actually fills me with hope. It means the government may have found a potentially effective template for disrupting terrorist networks and rescuing their victims without exposing abductees to the indiscriminate violence of a frontal military assault.

But the part of the template worth replicating is its lawful core: interagency cooperation, careful intelligence gathering, the identification of terrorist networks, the disruption of their supply routes and the arrest of culpable collaborators.

There would be no greater evidence for the truth of the government’s account of the Oriire rescue than the successful replication of its methods in unresolved mass-abduction cases nationwide.

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The February 3-4 terrorist assault on Woro and neighboring Nuku communities in Kaiama Local Government Area of Kwara State not only killed scores of people but also led to a mass abduction. UNICEF reported that around 176 women, including pregnant women, and children were kidnapped from Woro.

More than five months later, the victims have not been released, according to the latest public reports. The terrorists have released videos showing women and small children appealing desperately for intervention. They, too, need the collaborative intelligence-gathering energies that security agencies deployed in Oyo.

On May 15, suspected militants abducted 42 children from Mussa Primary and Junior Secondary School and surrounding homes in Askira-Uba Local Government Area of Borno State. Some of the abductees were extremely young. According to the latest available reporting, all 42 remain missing.

There was a separate school attack in Lassa town in the same local government area in Borno on June 29. Gunmen attacked Government Day Secondary School while students were taking examinations. Eight people were rescued, but 36 students and one staff member remain captive. The students comprised 25 girls and 11 boys.

On June 7, in Magamin Diddi village in Maradun Local Government Area of Zamfara State, bandits reportedly invited villagers to what was presented as a peace meeting and then abducted them. The police confirmed that 39 people were taken, although community estimates were as high as 50. The kidnappers reportedly demanded ₦125 million and released some captives to communicate the demand. There has been no authoritative public account of the remaining captives’ release.

Nor should the passage of time cause older victims to disappear from the national conscience. Eighty-nine of the Chibok schoolgirls abducted in 2014 remain officially unaccounted for. Their families have endured more than a decade of promises, occasional discoveries and prolonged uncertainty.

There are many more cases than I have the space to chronicle in this column. Security forces presumably have records of mass abductions, including many that never made the national news. Yet Nigeria has developed a disturbing ritual in which outrage follows an abduction, officials promise decisive action and public attention eventually moves elsewhere while families remain imprisoned in terrifyingly crippling uncertainty.

The true test of the Oyo operation is not the applause it generated after one dramatic success but the number of forgotten captives its methods can bring home. If its intelligence model worked as the government says it did, it should become a national operational doctrine rather than a self-contained public-relations trophy.

Replicating it in Woro, Mussa, Lassa, Magamin Diddi and other communities would simultaneously rescue imperiled citizens, restore public faith in the capacity of the government to perform its primary duty and begin to extirpate a kidnapping economy that has destroyed communal peace and individual peace of mind across Nigeria. Until that happens, Oyo remains an encouraging breakthrough, but not yet a proven national template.

 

 

Case for replicating the Oyo kidnap-rescue template nationwide, By Farooq Kperogi

Kperogi is a renowned columnist and United States-based professor of journalism 

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Shettima’s final test, by Azu Ishiekwene

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Azu Ishiekwene
Azu Ishiekwene

Shettima’s final test, by Azu Ishiekwene

Shettima’s final test, by Azu Ishiekwene

•Ishiekwene is the Editor-In-Chief of LEADERSHIP and author of the book, Writing for Media and Monetising It. 

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STATE OF THE NATION: INSECURITY IN NIGERIA AND MATTERS ARISING

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BREAKING: Kidnapped Oyo Pupils, Teachers Regain Freedom After 55 Days + VIDEO

STATE OF THE NATION: INSECURITY IN NIGERIA AND MATTERS ARISING

THE OGBOMOSO RESCUE: CELEBRATE THE VICTORY, PRESERVE THE LESSONS

By Group Captain Sadeeq Garba Shehu Rtd

Amplified by the Good Governance Group (GGG)

ABUJA – The safe recovery of the remaining pupils and teachers abducted from schools in Oriire Local Government Area of Oyo State has been met with nationwide relief and celebration. After 56 days in captivity, the children and teachers have been reunited with their families, marking the conclusion of a tense hostage crisis that gripped the nation.

According to the Presidency, the victims were recovered through a sustained military, police and intelligence-driven operation. Eight suspected kidnappers have been arrested and placed in DSS custody, while some members of the group were reportedly neutralised. The Presidency has also stated that no ransom was paid and no prisoner exchange took place, with the terrorist kingpin demanded by the abductors remaining in custody and facing prosecution.

OPERATIONAL SUCCESS OR PROFESSIONAL RESTRAINT?

Security expert Group Captain Sadeeq Garba Shehu Rtd has offered a comprehensive analysis of the operation, emphasising the professional dilemmas inherent in hostage rescue missions.

“Knowing where hostages are located is not the same as possessing a safe opportunity to rescue them,” Shehu stated. “Before action can be taken, commanders must understand the disposition of the captors, the exact location and condition of the hostages, the terrain, and whether an assault is likely to trigger the execution of the hostages.”

The retired officer stressed that hostage rescue operations frequently involve prolonged surveillance, human intelligence, communications interception, and meticulous preparation before force is finally employed.

“The objective is not merely to reach the kidnappers. The objective is to recover the hostages alive,” he added.

INTELLIGENCE: THE DECISIVE WEAPON

Perhaps the most significant feature of the operation, according to Shehu, is the apparent success of intelligence gathering.

“Popular imagination often credits hostage rescues to the soldiers seen during the final assault. Professional practitioners know differently. The visible rescue is merely the final phase. The decisive work usually begins much earlier,” he explained.

Shehu noted that intelligence officers identify patterns, communities provide information, technical surveillance tracks movement, and communications are analysed before any tactical commander can intervene with an acceptable level of risk.

“Firepower may conclude an operation. Intelligence makes it possible,” he said.

INTER-AGENCY COOPERATION

The reported cooperation among the Armed Forces, the DSS and the Nigeria Police Force has also been highlighted as a critical success factor.

“No single institution possesses every capability required to resolve a complex hostage crisis,” Shehu noted, pointing out that Nigeria lacks a dedicated Hostage Rescue Unit comparable to France’s GIGN.

“The Armed Forces contribute operational reach, tactical capability and specialised combat assets. The Police contribute investigative powers, local policing structures and criminal justice responsibilities. The DSS contributes specialised intelligence capabilities. Each institution performs a distinct but complementary function,” he explained.

THE HUMAN COST

Despite the successful rescue, Shehu emphasised that the incident was not casualty-free.

“From official snippets, a couple of security personnel were lost. Lives were lost during the initial attack. Most painfully, Mr. Oyedokun, one of the abducted teachers, was murdered while in captivity. His death reminds us that this was never simply a kidnapping. It was a brutal act of terrorism against innocent civilians,” he stated.

“Our celebration must therefore be accompanied by remembrance. Our relief must be accompanied by compassion.”

SAFE SCHOOLS: FROM POLICY TO PRACTICE

Perhaps the most critical lesson emerging from the Ogbomoso incident, according to Shehu, is the urgent need to strengthen Nigeria’s Safe Schools Programme.

“The 3 affected schools—Community Grammar School, Baptist Nursery and Primary School, and L.A. Primary School in Oriire Local Government Area—like most schools in Nigeria, were in every practical sense UNSAFE SCHOOLS right from the beginning,” he asserted.

Shehu argued that the ultimate objective of security policy is not to rescue children after they have been abducted but to prevent schools from becoming targets in the first place.

“A nation that continually celebrates successful hostage rescues without making its schools safer has addressed the symptom while leaving the underlying vulnerability intact,” he warned.

A CALL FOR COMPREHENSIVE REVIEW

The security expert has called for a thorough after-action review of the Ogbomoso incident, examining intelligence indicators, emergency response procedures, and security architecture around vulnerable schools.

“These questions are not criticisms. They are the foundation of professional improvement. Security institutions that refuse to learn eventually repeat their mistakes. Those that institutionalise learning become progressively stronger,” Shehu stated.

PSYCHOSOCIAL RECOVERY

Shehu also emphasised that the Government’s responsibilities continue beyond the rescue operation.

“The rescued pupils and teachers are survivors of a traumatic experience. They now require protection of a different kind: medical examinations, psychological first aid, trauma-informed counselling, family reunification, educational reintegration, and long-term psychosocial support,” he said.

“Children emerging from prolonged captivity should never become media spectacles.”

THE ENDURING VICTORY

“Recovering the remaining children and teachers was the immediate victory. Making every Nigerian school a genuinely safe school will be the enduring victory,” Shehu concluded.

“That is the lesson we must preserve.”

 

 

STATE OF THE NATION: INSECURITY IN NIGERIA AND MATTERS ARISING

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