The Religion of Quraysh
The mission of Prophet Muhammad was clear: to call his people to worship God alone, without partners or intermediaries. His task was to challenge the religious practices of his tribe, the Quraysh, who, despite acknowledging God as the Supreme Creator, corrupted their faith through associating intermediaries with Him. The Quraysh admitted God being the only Supreme Creator, as the Quran records:
If you ask them, “Who created the heavens and the earth,” they will say, “GOD.” Say, “Praise be to GOD.” Yet, most of them do not know.
(Quran 31:25)
However, their issue with Muhammad’s message lay in his insistence on pure monotheism, rejecting any form of partnership or intermediary in worship. They justified their idol worship by claiming these idols were merely means of drawing closer to God:
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.
(Quran 39:3)
Islamic scholars, such as the Salafi Sheikh Bin Baz, affirm this understanding. He writes:
(click quote for source, Bin Baz fatwa)
This demonstrates that the Quraysh’s primary error was not in denying God’s existence or His role as Creator, but in corrupting their worship by introducing intermediaries. The Prophet Muhammad’s message was unequivocal in rejecting this:
He calls beside GOD what possesses no power to harm him or benefit him; such is the real straying.
(Quran 22:12)
The Quran repeatedly emphasizes that all forms of worship, supplication, and devotion belong to God alone. Any deviation—whether through idols, saints, or intermediaries—is classified as shirk (idolatry), the one sin God has declared unforgivable without repentance:
“GOD does not forgive idol worship (if maintained until death),* and He forgives lesser offenses for whomever He wills. Anyone who idolizes any idol beside GOD has strayed far astray.”
(Quran 4:116)
Imam Ahmad
Having established the concept of monotheism as taught by the Prophet Muhammad and emphasized in the Quran, we now turn our attention to the practices and teachings of prominent Sunni scholars, particularly Imam Ahmad ibn Hanbal, the founder of one of the four major Sunni madhabs. These scholars, revered as defenders of Islamic orthodoxy, endorsed practices such as tawassul (intercession) and istighatha (seeking aid), which appear to diverge from the Quranic emphasis on direct worship of God alone.
Tawassul is the act of seeking closeness to God through intermediaries, such as righteous individuals, good deeds, or divine names. Istighatha takes this a step further, involving the act of seeking help or rescue from someone other than God in times of distress. Despite the Quran’s unequivocal condemnation of intermediaries in worship, Sunni scholars, including Imam Ahmad ibn Hanbal, endorsed these practices.
Imam Ahmad’s Endorsement of Tawassul and Istighatha
Imam Ahmad ibn Hanbal, renowned for his strict adherence to the Quran and Sunnah, nonetheless permitted practices that resemble the shirk of the Quraysh described in the Quran. For instance:
Calling upon the Servants of God
Imam Ahmad narrated an incident from his own life:
“I performed five pilgrimages—two on foot and three riding, or three on foot and two riding. During one of the pilgrimages, I lost my way while traveling on foot. I began saying: ‘O servants of Allah, guide us to the path.’ I kept repeating this until I found the way.”
Source: Imām al-Bayhaqī in Shuʿab al-Īmān, Vol. 6, Page 128, Hadith No. 7697.
This demonstrates Imam Ahmad’s endorsement of invoking entities other than God for assistance, a practice that appears to contradict the Quranic command to direct supplications exclusively to God.
Seeking Blessings through the Prophet’s Grave and Minbar
When asked about touching the Prophet’s minbar or grave for blessings, Imam Ahmad reportedly replied:
“There is nothing wrong with it.”
Source: al-‘Ilal fi Ma‘rifat al-Rijal (2:492) by ʿAbdullāh ibn Ahmad ibn Hanbal.
Using the Prophet as a Means of Supplication
Imam Ahmad explicitly permitted tawassul through the Prophet Muhammad:
“Let him use the Prophet as a means in his supplication to God.”
Source: Al-Mardawi in al-Insaf (3:456).
Intercession through Imam al-Shafiʿi
Imam Ahmad is also reported to have sought blessings through Imam ash-Shafiʿi, a fellow scholar:
When his son, ʿAbdullāh, expressed astonishment, Imam Ahmad replied: “Al-Shafiʿi is like the sun for humanity and like well-being to the body.”
Source: Imām Yūsuf al-Nabhānī, Shawāhid al-Ḥaqq fī al-Istighātha bi Sayyid al-Khalq, Page 166.
Imam Ahmad’s Supplication to “Servants of God” and Its Theological Implications
Imam Ahmad ibn Hanbal’s invocation of the “servants of God” (عباد الله) in times of distress is an important point in understanding his theological stance. This invocation occurred during one of his pilgrimages when he lost his way, as reported in Masaa’il al-Imam Ahmad by his son, ʿAbdullah ibn Ahmad:
ʿAbdullah reported: “I heard my father say: ‘I performed Hajj five times, twice riding and three times walking, or twice walking and three times riding. I lost my way during one Hajj and I was walking, so I began to call out: ‘O slaves of God, show me the way!’ I kept doing that until I found the road.”‘
(Masaa’il al-Imam Ahmad, narrated by ʿAbdullah ibn Ahmad)
The Basis of Imam Ahmad’s Supplication
The practice of calling upon the “servants of God” is grounded in a hadith attributed to Ibn ʿAbbas, which reads:
“When one loses his means of transport in an open land (desert), he should call: ‘O slaves of God! Help me recover (my transport), O slaves of God! Help me recover (my transport).’ For there are many of God’s attendants on this earth. They will help you recover it.”
(At-Tabarani 14419, classified as weak by Al-Albani in Silsilah Adh-Dhaʿeefah)
While Al-Albani weakened this narration, Imam Ahmad appears to have deemed it sound based on his actions. As noted by Al-Albani, Imam Ahmad likely considered this hadith authentic or acted upon its general meaning, given his consistent use of the supplication in times of need.
Who Are the “Servants of God” in This Context?
The hadith explicitly mentions that the “servants of God” invoked in such supplications are the numerous “attendants of God” (عباد الله), who exist to assist humanity. These attendants have traditionally been understood by scholars to refer to angels, given their role as obedient servants who act on divine commands.
Imam Ahmad’s invocation aligns with this interpretation. By calling upon the “servants of God” for guidance when he lost his way, he was implicitly supplicating to angels. Based on these Quranic descriptions, it is reasonable to conclude that Imam Ahmad’s invocation of “servants of God” aligns with a belief in angelic assistance.
Proving Imam Ahmad’s Supplication to Angels
Using the above reasoning, it becomes evident that Imam Ahmad’s supplication to “servants of God” was not a generic invocation to unknown entities but a specific call for aid directed at the angels. This conclusion is supported by:
The wording of the hadith attributed to Ibn Abbas is:
“إذا أضل أحدكم شيئًا، أو أراد عونًا، وهو بأرض ليس بها أنيس، فليقل: يا عباد الله، أغيثوني، يا عباد الله، أغيثوني، فإن لله عبادًا لا نراهم.”
(At-Tabarani 14419)
(“If one of you loses something, or needs assistance, and is in a land where there are no people, let him say: O servants of God, help me! O servants of God, help me! For indeed, God has servants whom we do not see.”)
The wording of Imam Ahmad’s invocation as reported by his son, ʿAbdullah ibn Ahmad, is:
“يا عباد الله، دلوني على الطريق.”
(Masaa’il al-Imam Ahmad)
(“O servants of God, guide me to the path.”)
Comparison in Arabic:
| Aspect | Hadith of Ibn Abbas | Supplication of Imam Ahmad |
|---|---|---|
| Wording | يا عباد الله، أغيثوني | يا عباد الله، دلوني على الطريق |
| Meaning | O servants of God, help me! | O servants of God, guide me to the path. |
| Context | Lost something or in need of help in isolation. | Lost his way while traveling during Hajj. |
| Request Type | Seeking rescue or aid in a general sense. | Seeking guidance to find the correct path. |
The similarity in wording and intent strongly indicates that Imam Ahmad’s practice was derived directly from the hadith of Ibn Abbas. While the contexts differ slightly, both invocations share the same foundational belief: calling upon the unseen “servants of God” for assistance in times of need. The supplication wasn’t to God, nor even as an intermediary to reach God (as Quraysh had done) but was a supplication to directly other than God.
Clear Shirk from Imam Ahmad:
“سألت [والدي] عن الرجل الذي يلمس منبر النبي طلبًا للبركة بلمسه، ويقبله، ويفعل شيئًا مشابهًا عند القبر، يريد بذلك التقرب إلى الله جل وعلا. فقال [الإمام أحمد]: ‘لا بأس بذلك.'”
Source: al-‘Ilal fi Ma‘rifat al-Rijal (2:492) by ʿAbdullāh ibn Ahmad ibn Hanbal.
(“I asked [my father] about the man who touches the Prophet’s pulpit seeking blessings by touching it, and kisses it, or does something similar at the grave, intending to draw closer to God. [Imam Ahmad] said: ‘There is nothing wrong with that.’”)
Quran 39:3:
“أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ.”
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.”
[19:48] “I abandon you and what you call from beside GOD. I will implore only my Lord. By imploring my Lord alone, I cannot go wrong.“
Imam Ahmad’s actions and rulings exemplify a stark contradiction to the core monotheistic message of the Quran: that all acts of worship, including supplication and reliance, must be directed solely to God. Despite the object of intercession changing—from idols to “servants of God” or the Prophet himself—the underlying belief remains the same: reliance on intermediaries. This reliance directly contradicts the Quran’s insistence on direct devotion to God alone.
The Quraysh, as the Quran describes, justified their idol worship by claiming their idols were intermediaries who could bring them closer to God. They said:
“These are our intercessors at God.”
Quran 10:18
In a similar vein, Sunni scholars, including Imam Ahmad, attribute intercessory powers to the Prophet and other beings. This practice often extends beyond mere intercession to direct invocation and reliance on these figures for aid. For instance, Imam Ahmad’s documented invocation to “servants of God” during his pilgrimage parallels the Quraysh’s reliance on idols, as both involve seeking aid from created beings rather than directly from God. The Quran unequivocally rejects this rationale, stating:
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.
Quran 46:5-6
This pattern of invoking intermediaries is not new. When Moses left his people for forty days, they crafted and worshiped the golden calf, believing it could bring them closer to God. After Jesus’ departure, some of his followers deified him, treating him as an intermediary or divine figure. Now, following Muhammad’s death, many have repeated this historical error by elevating him as an intermediary or directly invoking him for aid. The Quran repeatedly warns against this behavior:
He is the Living; there is no god except He. You shall implore Him alone, exclusively devoting the religion. Praise be to GOD, Lord of the universe.
Quran 40:65
Imam Ahmad’s rulings go beyond mere endorsement of intermediaries. By permitting actions such as touching and kissing the Prophet’s grave for blessings, and by personally supplicating to angels or other “servants of God,” he assigns roles and powers to created beings that the Quran reserves exclusively for God. This is not only a deviation from monotheism but also mirrors the very practices that Muhammad was sent to abolish.
The Quran’s message is clear:
- Worship and supplication must be directed to God alone.
- No created being, whether an idol, an angel, or a Prophet, can act as a mediator or respond to human supplications.
By permitting and practicing these acts, Imam Ahmad falls into the same theological error as the Quraysh. The Prophet Muhammad’s mission was to eliminate intermediaries between humanity and God—not to become one himself. Whether it is the idols of the Quraysh, the golden calf of the Israelites, or the elevation of the Prophet as an intermediary, the essence of these actions remains unchanged: they violate the Quranic principle of exclusive devotion to God alone. By directly invoking other beings and permitting grave-related practices, Imam Ahmad’s theology crosses into polytheism. The Quran condemns such practices unequivocally, labeling those who engage in them as astray and rejecting their justification of intercession or closeness to God.
It’s Not The Lone Wolf – It’s The Whole Pack
Shihāb al-Dīn Ibn Hajar al-Haytamī’s (Sunni – Shafi’ – 14th century AD)
الاستغاثة وطلب الإغاثة إنما هو طلب من المستغاث به أن يحصل له الغوث، وإن كان أعلى منه، فالتوجه والاستغاثة بغير الله إنما هو قصد للتسبب وإيجاد الغوث من الله تعالى، والنبي صلى الله عليه وسلم مستغاث به في الحقيقة، لأنه واسطة بيننا وبين الله، فالله تعالى مستغاث به، والغوث منه خلقًا وإيجادًا، والنبي صلى الله عليه وسلم مستغاث به تسببًا وسببًا، ومستغاث به والوسائط للاستغاثة.
English Translation:
Seeking relief and help involves asking from the one to whom relief belongs, and if it is from God alone, we direct ourselves toward Him for intercession and help, as it rests in the hearts of Muslims. Nothing other than that is intended, and no one from the creation—whether prophets or others—is meant by that. The one truly sought for relief and aid is God Almighty, and the Prophet is a means between the one who asks for relief and God. God is the One sought for help and rescue through Him creating means and providing causes, while the Prophet serves as an intermediary for seeking means and causes. May God grant us His well-being, for He is the One from whom relief and aid are truly sought.
“The Organized Jewel on Visiting the Honored Grave” by: Imam Al-Allama Ahmad ibn Muhammad ibn Hajar Al-Haytami
The Qur’an repeatedly commands believers to direct all forms of supplication, reliance, and worship solely to God. The idea of using the Prophet as an intermediary, even while affirming that God is the ultimate source of aid, violates the principle of monotheism. God explicitly rejects intermediaries
“I abandon you and what you call from beside GOD. I will implore only my Lord. By imploring my Lord alone, I cannot go wrong.“
Quran 19:48
Invoking the Prophet as a means for help introduces a dependency on creation rather than maintaining absolute reliance on the Creator. The Qur’an warns against any such intermediaries
If you call on them, they cannot hear you. Even if they hear you, they cannot respond to you. On the Day of Resurrection, they will disown you. None can inform you like the Most Cognizant.
Quran 35:14
Imam al-Taqī al-Subkī (Sunni – Shafi’ – 13th/14th century AD)
Arabic Text:
الباب الثامن: في التوسل والاستغاثة والتشفع بالنبي ﷺ
اعلم: أنه يجوز، ويحسن التوسل، والاستغاثة، والتشفع بالنبي ﷺ إلى ربه سبحانه وتعالى، وجواز ذلك وحسنه، من الأمور المعلومة لكل ذي دين، المعروفة من فعل الأنبياء والمرسلين، وسير السلف الصالحين، والعلماء، والعوام من المسلمين.
ولم ينكر أحد ذلك من أهل الأديان، ولا سمع به في زمن من الأزمان حتى جاء ابن تيمية. فتكلم في ذلك بكلام ليس فيه على الضعفاء أمثالنا اعتماد، وابتدع ما لم يسبق إليه في سائر الأعصار. ولهذا طعن في الحكاية التي تقدم ذكرها عن مالك رحمه الله تعالى، فإن فيها قول مالك رحمه الله تعالى للمنصور: «استشفع به».
ونحن قد بينا صحتها، ولذلك أدخلنا الاستغاثة في هذا الكتاب، لما تعرض لها مع الزيارة، وحسبك أن إنكار ابن تيمية للاستغاثة والتوسل قول لم يقله عالم قبله، وصار به بين أهل الإسلام مثلًا.
وقد وقفت له على كلام طويل في ذلك، ورأيت من الرأي القويم أن أميل عنه إلى الصراط المستقيم، ولا أتبعه بالنقض والإبطال، فإن ذلك من آداب العلماء القاصدين لإيضاح الدين وإرشاد المسلمين. تقريب المعنى إلى أفهامهم، وتحقيق مرادهم وبيان حكمه. ورأيت كلام هذا الشخص بالضد من ذلك، فأعرضت عنه.
English Translation:
Chapter Eight: On Tawassul, Istighatha, and Seeking Intercession through the Prophet
Know that it is permissible and commendable to seek tawassul (means), istighatha (help), and intercession through the Prophet ﷺ to his Lord, the Almighty and Exalted.
The permissibility and praiseworthiness of this are well-known matters for anyone with religious understanding, established from the actions of the Prophets and Messengers, and the practices of the righteous predecessors (salaf), scholars, and the general Muslim populace.
No one from among the people of religion denied this, nor was it heard in any era until Ibn Taymiyyah came. He spoke on this matter with statements that are not reliable for the likes of us weak individuals, innovating what had no precedent in any age.
Because of this, he criticized the account previously mentioned about Imam Malik, where Imam Malik told al-Mansur: “Seek intercession through him [the Prophet ﷺ].”
We have clarified the authenticity of this account, and for this reason, we included istighatha in this book, as it relates to the subject of visitation (ziyarah). Suffice it to say that Ibn Taymiyyah’s denial of istighatha and tawassul is a position not held by any scholar before him, making him a unique case among the people of Islam.
I have encountered lengthy discussions by him on this topic, but I saw that the sound and upright approach was to turn away from it and instead adhere to the straight path. I did not follow his words with refutation or invalidation, as this is among the manners of scholars seeking to clarify the religion and guide Muslims. They aim to bring the meaning closer to the understanding of their audience, clarify their intentions, and explain the rulings.
However, I found this individual’s statements to be contrary to such an approach, so I refrained from engaging with them.
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.
Quran 10:18
So Much More:
I cited Imam Ahmad ibn Hanbal, Shihāb al-Dīn Ibn Hajar al-Haytamī, Imam al-Taqī al-Subkī, and Imam Malik (indirectly through the use of Suki’s quotation) as examples to show how Sunni Islam fell into polytheism. The practices of tawassul (seeking intercession) and istighatha (seeking aid) through deceased figures, such as the Prophet or saints, have become deeply entrenched in Sunni Islam. Scholars like Imam Ahmad ibn Hanbal, Shihāb al-Dīn Ibn Hajar al-Haytamī, Imam al-Taqī al-Subkī, and others have endorsed these practices, often justifying them as means of honoring the Prophet or as permissible methods of seeking divine aid. However, these practices directly conflict with the Quranic emphasis on monotheism and the rejection of intermediaries in worship.
The Quran categorically denies the legitimacy of intermediaries in worship. God commands believers to direct all forms of supplication, reliance, and devotion solely to Him:
“You alone we worship; You alone we ask for help.“
Quran 1:5
This verse emphasizes the exclusivity of worship and reliance on God. By seeking aid or intercession through the Prophet or saints, Sunnis attribute divine-like qualities to creation, which violates Quranic monotheism. Moreover, God says:
“If you call on them, they cannot hear you. Even if they hear you, they cannot respond to you. On the Day of Resurrection, they will disown you. None can inform you like the Most Cognizant.”
Surah Fatir 35:14
“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.””
Quran 5:109
This explicitly refutes the idea of seeking aid from the deceased, as they lack the ability to hear or respond. Thus, any practice that involves invoking the Prophet or saints for intercession directly contradicts Quranic teachings.
The Salafi Rejection of Tawassul and Istighatha
The Salafi movement, rooted in the teachings of scholars like Ibn Taymiyyah and Muhammad ibn Abd al-Wahhab, vehemently opposes tawassul and istighatha. They argue that invoking anyone other than God, whether living or dead, constitutes shirk (associating partners with God). Their interpretation aligns with verses like:
“You shall worship your Lord publicly and privately; He does not love the transgressors.”
Quran 7:55
“You shall not worship beside GOD what possesses no power to benefit you or harm you. If you do, you will be a transgressor.”
Quran 10:106
However, Salafis face a paradox. They derive their legal rulings and jurisprudence from Sunni schools that generally accept tawassul and istighatha. This reliance on scholars and traditions they fundamentally disagree with raises questions about the intellectual consistency of their position. While they reject the legitimacy of these practices, they are deeply embedded in the broader Sunni legal framework they follow.
Sunnism = Modern Quraysh
The defense of tawassul and istighatha by Sunni scholars reflects a problematic transformation of worship. The Quraysh justified their idolatry by claiming their idols were intermediaries to God:
“We idolize them only to bring us closer to GOD; for they are in a better position!” (Surah Az-Zumar 39:3)
Quran 39:3
The same logic underpins the practices of tawassul and istighatha. Instead of idols, the Prophet and saints are now positioned as intermediaries, fulfilling the same role condemned by God. This modern transformation mirrors the idolatrous tendencies of past nations, cloaked under the guise of Islamic tradition.
Conclusion
While Sunni scholars like Imam al-Taqī al-Subkī, Shihāb al-Dīn Ibn Hajar al-Haytamī, and others sought to justify tawassul and istighatha, their arguments are incompatible with the clear commands of the Quran. The Quran unequivocally rejects the use of intermediaries in worship and emphasizes that all supplication, reliance, and devotion must be directed to God alone.
The Salafi rejection of these practices is rooted in a commitment to monotheism, but their reliance on Sunni jurisprudence creates an inconsistency that undermines their position. The inclusion of practices like tawassul and istighatha in Sunni Islam places the religion on par with the practices of the Quraysh, perpetuating the idolatry that the Quran sought to eradicate by replacing idols with revered figures while maintaining the same intermediary function. This serves as a critical reminder to return to the Quranic principle of pure monotheism, free from any association with intermediaries.
There is a long list of Sunni Polytheists – check out this link for more:
https://hadiths-organization.gitbook.io/shirk-endorsed-by-the-scholars-of-islam
Long list of Quranic supplications – Devoted only to God Alone:
More on the religion of Quraysh:
