Making Dua To The Dead

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, Dua is made to Allah (Most High) alone. That is part of our Imaan (Towheed). Since Dua is worship and it is only permitted for Allah (Most High). Therefore, Muslims must reject and denounce the practice of making Dua to dead Shaykhs or Pirs.  Shockingly, there is some difference of opinion regarding this. Some later scholars permitted it and referred to it as Istighathah instead of Dua. 

Explanation

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلا تَدْعُو مَعَ اللَّهِ أَحَداً

And that the Masjids are for Allah, so do not call upon anyone along with Allah. (Surah al-Jin, 18).  

There are so many verses of the Holy Quran prohibiting calling upon other than Allah that a person wanting to justify making Dua to dead Shaykhs has an impossible task. Not only is it repeatedly prohibited, but Dua (supplication) has been described as Ibadah (worship). And it is Shirk and Kufr to worship other than Allah (Most High). 

وَقالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ

And your Lord says: Call upon Me; I will respond to you. Indeed, those who turn away from My worship will enter Hell in humiliation. (Surah Ghaafir, 60). 

The fact that making Dua is worship (Ibadah) is so well known and established that it is part of Sunni Aqeedah (creed). In the following Nass (text), Imam al-Maturidi clarifies this point when commenting on the verse from Sura al-Jinn. And he is one of the great Imams of Sunni creed (Aqeedah).  

وجائز أن يكون أريد بالدعاء العبادة؛ قال – عليه الصلاة والسلام -: ” الدعاء مخ العبادة “، وقال تعالى: (ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ)؛ فجعل دعاءهم إياه عبادة منهم له؛ فيكون قوله: (فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا)، أي: لا تشركوا غيره معه في العبادة، واللَّه أعلم. (تفسير الماتريدي)

It is possible that what is meant by supplication is worship. The Prophet ﷺ said: Supplication is the essence of worship. He Most High said: Call upon Me; I will respond to you. Indeed, those who arrogantly turn from My worship will enter Hell in humiliation. So, He (Most High) made their supplication to Him an act of worship from them to Him. Thus, His saying: So do not invoke anyone along with Allah, means: Do not associate anyone else with Him in worship. And Allah knows best. (Imam Abu Mansur al-Maturidi 333H, Taweelaat Ahl al-Sunnah).

Imam al-Aalusi, who was a great Sufi scholar himself, rebuked extreme Sufis for making Dua to dead Shaykhs. He cited a verse of the Holy Quran in which Allah (Most High) condemned those who make Dua to other than Allah the Exalted. This one Nass (texts) addresses so many of the arguments made by those who allow or permit Istighathah. 

They say all Sufis permit Istighathah. Imam al-Aalusi was a Sufi scholar, but he claimed it is a practice of deviants. They say Wahabis cite Quranic verses that were revealed regarding Kufar against us. Imam al-Aalusi quoted one of those verses. They say, Istighathah brings us closer to Allah (Most High). Imam al-Aalusi said such people are heedless of Allah (The Exalted). 

   

وَإِذا تُتْلى عَلَيْهِمْ آياتُنا بَيِّناتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ الآية فيه إشارة إلى ذم المتصوفة الذين إذا سمعوا الآيات الرادة عليهم ظهر عليهم التجهم والبسور وهم في زماننا كثيرون فإنا لله وإنا إليه راجعون، وفي قوله تعالى: إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً إلخ إشارة إلى ذم الغالين في أولياء الله تعالى حيث يستغيثون بهم في الشدة غافلين عن الله تعالى. (روح المعاني في تفسير القرآن العظيم والسبع المثاني) 

And when Our clear verses are recited to them, you recognise in the faces of those who disbelieve repugnance. This verse points to a condemnation of the Sufis who, when they hear the verses refuting them, display resentment and frowning. They are numerous in our time. To Allah we belong, and to Him we shall return. And in His words: Those whom you invoke besides Allah will never create a fly, there is a condemnation of those who exaggerate regarding Awliyaa of Allah (Most High). Seeking their help in times of hardship. While being heedless of Allah. (Imam Mahmud bin ‘Abd Allah al-Husayni al-Aalusi 1270H, Ruh al-Ma’ani fi Tafsir al-Qur’an al-Ahim wa al-Sab’ al-Mathani). 

Sunnah 

The verse above was quoted by our beloved Prophet ﷺ when he confirmed that Dua is worship (Ibadah). Thus, no one should misunderstand the verse or provide a different explanation for it. Muslims are not permitted to differ with the Mubarak Prophet ﷺ. That is the way of disbelievers (Kufaar). 

عَنْ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: الدُّعَاءُ هُوَ العِبَادَةُ. ثُمَّ قَرَأَ: وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ. [غافر: 60]. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

(Sayidina) al-Nu’man bin Bashir said: I heard the Prophet ﷺ say: Dua is worship (Ibadah). Then he ﷺ recited: And your Lord says, “Call upon Me, I will respond to you. Indeed, those who arrogantly turn from My worship will enter Hell in humiliation.” (Ghafir: 60). This is a Hasan Sahih Hadith. (Sunan al-Tirmidhi 3247, Hasan Sahih). 

The above Hadith is found in numerous original Hadith sources. I have cited the above narration since Imam al-Tirmidhi confirms the authenticity.  Thus, Quran and Sunnah repeatedly oblige and restrict Dua to Allah (Most High) alone. There is no evidence that would permit Dua to dead Shaykhs. Rather the evidence prohibits it and dictates that it is Kufr, since Dua is worship.  

Changing the name 

Confronted with such clear and abundant evidence, the advocates of making Dua to dead Shaykhs resort to changing the name of the action. They call it Istighathah and sometimes Tawasul. Firstly, they should not call it Tawasul because that is normally used for a very different practice that does not involve calling upon other than Allah (Most High).  

Secondly, as Muslims we are not interested in the name of a practice or entity. Rather, we look at the substance or reality. Changing the name of wine to fermented grape juice will not make it permissible. Likewise, calling Dua to dead Shaykhs Istighathah will not change the ruling to permissibility. Allah (Most High) rebukes the disbelievers for such practices in the Holy Quran. 

 

إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنْفُسُ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَى

They are merely names you and your forefathers have invented, for which Allah has sent down no authority. They follow only conjecture and what their souls desire, while guidance has already come to them from their Lord. (Surah al-Najm, 23) 

Imams of Ahl al-Sunnah have described the actions of those calling upon the deceased and condemned them in the strongest terms. Therefore, changing he name to Istighathah becomes even more futile.  

فإنه عليه الصلاة والسلام قد نهى عن تلك المفسدة سداً لذريعة التشبه التي لا تكاد تخطر ببال المصلي. فكيف بهذه الذريعة التي كثيراً ما تدعو صاحبها إلى الشرك بدعاء الموتى وطلب الحوائج منهم واعتقاد أن الصلاة عند قبورهم افضل من الصلاة في المساجد وغير ذلك مما هو محادة ظاهرة لله تعالى ولرسوله صلى الله عليه وسلم. (زيارة القبور)

Indeed he (the Prophet) ﷺ forbade that corruption (praying after Fajr and Asr) in order to block the means of imitation (of idolators), which hardly ever crosses the mind of the worshipper. So, what about this means, which often leads its adherents to polytheism by supplicating the dead. And seeking of needs from them. And the belief that praying at their graves is superior to praying in Masjids. And other such matters. That is a clear opposition toAllah (Most High) and His Messenger ﷺ. (Imam al-Birghawi 981H, Ziyaratu al-Quboor).

فإن منهم من قصد بزيارة قبور الأنبياء والصلحاء أن يصلي عند قبورهم ويدعو عندها ويسألهم الحوائج، وهذا لا يجوز عند أحد من علماء المسلمين، فإن العبادة وطلب الحوائج والاستعانة حق لله وحده. (مجمع بحار الأنوار في غرائب التنزيل ولطائف الأخبار)

Some of them intend, by visiting the graves of prophets and righteous people, to pray at their graves, supplicate there, and ask them for their needs. This is not permissible according to any of the Muslim scholars, for worship, seeking needs, and asking for help are the right of God alone. (Imam Muhammad Tahir bin Ali al-Siddiqi al-Fattani 986H, Majma’ Bihar al-Anwar).

In the text above, Imam al-Birghawi describes the act of seeking of needs from the deceased as Shirk. Thereafter Imam al-Fattani seeking such needs is the right of Allah (Most High) alone. In the following Nass (text) Imam Fakhr al-Din al-Razi was not a direct or clear but he does compare the excessive veneration of graves to the behaviour of idolators. 

وَضَعُوا هَذِهِ الْأَصْنَامَ وَالْأَوْثَانَ عَلَى صُوَرِ أَنْبِيَائِهِمْ وَأَكَابِرِهِمْ، وَزَعَمُوا أَنَّهُمْ مَتَى اشْتَغَلُوا بِعِبَادَةِ هَذِهِ التَّمَاثِيلِ، فَإِنَّ أُولَئِكَ الْأَكَابِرَ تَكُونُ شُفَعَاءَ لَهُمْ عِنْدَ اللَّه تَعَالَى، وَنَظِيرُهُ فِي هَذَا الزَّمَانِ اشْتِغَالُ كَثِيرٍ مِنَ الْخَلْقِ بِتَعْظِيمِ قُبُورِ الْأَكَابِرِ، عَلَى اعْتِقَادِ أَنَّهُمْ إِذَا عَظَّمُوا قُبُورَهُمْ فَإِنَّهُمْ يَكُونُونَ شُفَعَاءَ لَهُمْ عِنْدَ اللَّه. (مفاتيح الغيب)

They placed these idols and statues in the likenesses of their prophets and great figures. Claiming that when they engaged in the worship of these statues, those great figures would become intercessors for them with Allah (Most High). A similar phenomenon in our time is the preoccupation of many people with venerating the graves of great figures. Based on the belief that if they venerate their graves, then they will be intercessors for them with Allah. (Imam Fakhr al-Din al-Razi 606H, al-Tafsir al-Kabir).

Independent ability 

Some of the proponents of Istighathah also make the claim that calling upon dead Shaykhs for assistance is only wrong if you believe they have ability independent of Allah (Most High). 

This position is only partly correct. Undoubtedly, the Kufr would be clearer if one were to say a Shaykh has intrinsic ability, which was not bestowed by Allah (Most High). However, the absence of such a belief does not mean there is nothing else wrong with Istighathah.  

As we have seen above, Dua is worship. Thus, making Dua to dead Shaykhs is wrong even if you do not believe they have divine qualities. If a person were to worship an idol but negate it having divine attributes, it would be Kufr without doubt. Therefore, the discussion regarding having innate ability is a distraction. 

The Holy Quran confirms that the pagans of Arabia worshipped the idols believing them to be intercessors with Allah Most High. So, they attributed authority to Allah (Most High) whilst calling upon them. It did not negate the Kufr they were in. Rather in the very same verse Allah Most High affirmed that they worship those idols.   

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

They worship besides Allah that which neither harms them nor benefits them. and they say: These are our intercessors with Allah. Say: Do you inform Allah of something He does not know in the heavens or on the earth? Exalted and transcendent is he above what they associate with Him. (Surah Yunus, 18).

أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ

Or have they taken intercessors besides Allah? Say: Even if they do not possess anything and do not understand? (Surah Zumar, 43).

When it comes to the statements of Sunni scholars who condemned Dua to dead Shaykhs, we do not find them focusing on the issue of belief in independent ability. Rather, they regularly denounce Istighathah without any reference to such a belief. And we certainly do not find them permitting calling upon deceased Pirs if the belief is absent. 

The reality is they condemned Istighathah since they considered Dua to be Ibadah (worship). And Ibadah is only permitted for Allah (Most High). There tends to be no discussion regarding the issue of independent ability in the condemnation.

فَثَبَتَ أَنَّ الدُّعَاءَ يُفِيدُ الْقُرْبَ مِنَ اللَّهِ، فَكَانَ الدُّعَاءُ أَفْضَلَ الْعِبَادَاتِ. (مفاتيح الغيب)

Thus, it was established that supplication brings one closer to Allah. And supplication is the best of acts of worship. (Imam Fakhr al-Din al-Razi 606H, al-Tafsir al-Kabir).

{ادْعُونِي} أَي: وحدوني واعبدوني دون غَيْرِي أجبكم وأغفر لكم وأثبكم، قَالَه أَكثر الْمُفَسّرين: دَلِيله سِيَاق الْآيَة. (عمدة القاري شرح صحيح البخاري)

{Call upon Me} meaning believe in Me alone (without partners) and worship Me alone. And I will answer you, forgive you, and reward you. This is the interpretation of most commentators, and its proof is the context of the verse. (Imam Badr al-Din al-Ayni 855H, Umdatu al-Qari, Sharh Sahih al-Bukhari).

Changes after death 

Another argument made by the advocates of making Dua to dead Shaykhs is that they are alive in the grave (Barzakh) so we can ask for their help. Additionally, they say, if it was permitted to seek their assistance when they were alive, why does that suddenly change when they die? 

Firstly, Kufar are alive in the Barzakh too. Will you call upon them to help you? Since, it was permitted to ask for their help when they were alive. Of course not. This argument is ridiculous. Even in Dunya, people who are alive but absent and disconnected, you cannot call upon them. If someone were to have an accident, and cannot move, he will make Dua to Allah Most High and call out to the people who can hear him. Not people who are absent. 

Secondly, everything changes after death. Although many people are alive (conscious) in the Barzakh, the rulings regarding them still change. The deceased person’s wealth is taken and distributed. You cannot do that with the living. He or she is washed, wrapped and buried underground. That is prohibited with a living person. The deceased’s widow is permitted to remarry, that would be an evil crime if he were alive. 

Even when we look at spiritual or religious matters, this argument falls to pieces. Can the dead Pir lead the congregational prayer (Jam’ah), or the Friday prayer? If you do carry out such a prayer, even those who do make Dua to dead Shaykhs will oppose you. What if someone were to say I do not need a Nikah because Shaykh Abdal Qadir Jilani done it from the Barzakh. Would that be valid?  

When Madrasahs collect money to pay teachers, could one say to them, there is no need for this, get Imam Abu Hanifah to teach them from the Barzakh? Will any parent stop sending their children to religious classes because their dead Pir is teaching them from the Barzakh? 

If nothing changes spiritually after a Shaykh dies, then why do Sufis establish Bay’ah with a new Pir or Shaykh? Why do they need a Silsilah (chain), why don’t they take Bay’ah with the Mubarak Prophet ﷺ? Thereafter there is no need for anyone else. 

The truth is that they contradict their own argument. They know that everything changes after a person passes away. Be that physically, legally or spiritually. Their argument that we can call upon people for help when they are alive so why not after they die is answered with their own actions. 

Whenever people make arguments that have no basis in Quran and Sunnah, they unravel under the slightest scrutiny. There is no verse of the Holy Quran, nor any Hadith of our beloved Prophet that proves or encourages making Dua to dead Shaykhs. 

    

عَنْ ‌أَبِي مُوسَى رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ‌مَثَلُ ‌الَّذِي ‌يَذْكُرُ ‌رَبَّهُ ‌وَالَّذِي ‌لَا ‌يَذْكُرُ مَثَلُ الْحَيِّ وَالْمَيِّتِ

Abu Musa (May Allah Most High be pleased with him) narrated that the Prophet ﷺ said, “The analogy of one who remembers his Lord (Most High) and one who does not remember (his Lord Most High), is that of the living and the dead.” (Ṣaḥīḥ al-Bukhārī, 6407).

وتحقيق الكلام في هذا المقام أن الاستغاثة بمخلوق وجعله وسيلة بمعنى طلب الدعاء منه لا شك في جوازه إن كان المطلوب منه حيا. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

The verified position regarding this matter is that seeking help from a created being and making him a means, meaning asking him to pray for you, is undoubtedly permissible if the one from whom the request is made is alive. (Imam al-Aalusi 1270H, Ruh al-Ma’ani).

If anyone was still unclear on the difference between the living and the dead, then Imam al-Aalusi spelt it out in context. In the above Nass (text) he clarified seeking help from a living person who is present is permissible. And in the following Nass he explains that the same is not permissible with the dead or absent. He further asserts that this was never done by the Salaf and is an innovation (Bidah).   

وأما إذا كان المطلوب منه ميتا أو غائبا فلا يستريب عالم أنه غير جائز وأنه من البدع التي لم يفعلها أحد من السلف، نعم السلام على أهل القبور مشروع ومخاطبتهم جائزة فقد صح أنه صلّى الله عليه وسلّم كان يعلم أصحابه إذا زاروا القبور أن يقولوا: «السلام عليكم أهل الديار من المؤمنين. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

But if the person being addressed is dead or absent, no scholar would doubt that it is impermissible and an innovation that none of the early Muslims practiced. Yes, greeting the inhabitants of graves is permissible. And addressing them is allowed. Indeed, it is authentically reported that he ﷺ used to teach his companions, when visiting graves, to say: Peace be upon you, inhabitants of these dwellings, from the believers.” (Imam Mahmud bin ‘Abd Allah al-Husayni al-Aalusi 1270H, Ruh al-Ma’ani fi Tafsir al-Qur’an al-Ahim wa al-Sab’ al-Mathani). 

Obligatory to seek help 

One can observe clear examples of the difference in rulings between the living and the dead in Fiqh (legal) texts. There are many situations in which a person is obligated to ask a someone who is present for help. However, we are never required to ask someone who has passed away for help. The argument that the ruling of seeking assistance from someone, does not change after death, is ridiculous. 

 

إنْ وَجَدَ أَحَدًا يَسْأَلُهُ عَنْ الْمَاءِ وَجَبَ عَلَيْهِ السُّؤَالُ حَتَّى لَوْ صَلَّى وَلَمْ يَسْأَلْهُ، وَأَخْبَرَهُ بِالْمَاءِ بَعْدَ ذَلِكَ أَعَادَ وَإِلَّا فَلَا. (تبيين الحقائق شرح كنز الدقائق)

If he finds someone, he asks him about water. He is in fact obligated to ask. Such that if he prays without asking and thereafter, he is informed of the water, he must repeat the prayer. Otherwise, then no. (Imam Fakhr al-Din al-Zayla’i 743H, Tabyeen al-Haqaaiq Sharh Kanz al-Daqaiq). 

In the above Nass (text), we find the obligation of asking people for water when Wudu is required. There are many such rulings. It would be obligatory to seek food or clothing when there is a necessity. But it is never obligatory to ask the dead for such things. Asking them would be considered Dua. And that is not permitted regarding those in the unseen (Ghayb). It is only permitted for us to make Dua to the creator.     

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ

Those whom they invoke besides Allah, create nothing. And they themselves are created. (Surah al-Nahl, 20).

Calling upon Jesus and Mary 

The reality is that the people supporting Istighathah are following religious culture. They are not even following the dictates of their own arguments. They say that we make Dua to dead Shaykhs because they have great ranks in the afterlife. But their Istighathah tends to be focused on specific Sufi Shaykhs. And they introduced particular prayers for that. 

It is rare for them to make Istighathah with Prophets other than our beloved Prophet Muhammad ﷺ. You will almost never hear them promote Istighathah with Sayidina Ibrahim, Nuh, Musa or Isa (peace be upon them all). They undoubtedly have a greater rank in the Akhirah than a Shaykh.  

Rather, the advocates of Istighathah will probably shy away from telling people to call upon the blessed Jesus and Marry or Sayidina Isa and Sayidah Maryam (peace be upon them). Mostly because it does not align with their cultural norms. And also, because it will highlight how they have followed the path of disbelievers. 

When you know they can benefit you 

Yet another angle presented by those propagating making Dua to dead Shaykhs is the claim that Allah (Most High) has given them power and ability. Therefore, we can ask them because we are asking for something within their capability. Firstly, where is the evidence from Quran and Sunnah that the individual Shaykhs they are calling upon have been given the ability to help them? There is no evidence. Rather they are guilty of speaking of the unseen without evidence.  

Secondly, even if there was proof confirming they have the ability, then it would still be prohibited to call upon those in the unseen realm. There are many examples of this. We know the devils have been given the ability to cause Waswasah or even possess humans. Yet we do not call upon them to do that to the enemies of Islam. 

If one were to argue that they are evil, so we do not call upon them. Then we can use other examples. The angels are all incredibly pious. But we do not call upon the angel of death to kill an oppressor. Nor do we call upon an angel to bring us Rizq or rain. This is despite us knowing they have been given abilities related to these actions. Rather our beloved Prophet prayed to Allah (Most High) for rain.  

The spiritually elect 

أَلَا إِنَّ لِلَّهِ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ

Indeed, to Allah belongs whoever is in the heavens and whoever is on the earth. And those who invoke other than Allah do not follow partners. They follow nothing but conjecture, and they do nothing but guess. (Surah Yunus, 66).

As mentioned above, people encouraging or justifying Dua to dead Shaykhs have no revelation informing them of the situation of the Pirs they call upon. They claim that these people are spiritually elite. And it is that position that permits us to make Dua to them.   

They say, those who have high ranks in the Akhirah can help you. We say, you usually call upon those whose rank you have no proof for and neglect those affirmed in Quran and Sunnah. Thus, you base your religious decisions upon conjecture not fact. The rank of Sayidina Abu Bakr and Sayidina Umar is confirmed. As is the rank of Sayidah Khadijah and Sayidah Aishah. Yet they focus on calling upon Sufi Shaykhs instead. 

The reality is the practice of making Dua to dead Shaykhs is not rational nor evidence based. It is a cult practice. If they followed their own arguments regarding the spiritually elect, then would stop at the blessed Prophet ﷺ or Prophets (peace be upon them). It is baseless to focus upon Sufi Shaykhs instead of those praised in Quran and Sunnah. 

Don’t blame the Shaykhs 

وَإِذْ قَالَ اللَّهُ يا عيسى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ

And when Allah said, “O Jesus, son of Mary, did you say to the people, ‘Take me and my mother as gods besides Allah?’” He said, “Exalted are You! It was not for me to say that to which I have no right.” (Surah al-Maidah, 116).

It is absolutely imperative that we do not allow the actions of followers to determine our view of the deceased Shaykhs who are being called upon. Unless we find clear evidence that they encouraged people to make Dua to them, we cannot make such assumptions. 

Thus, the practices of those claiming to follow Shaykh Abdul Qadir al-Jailani should not be used to understand his teachings. Rather, his authenticated books are the source for that. If they contain errors or misguidance then it is fair enough to disagree with the Shaykh on that basis.  

This is similar to us rejecting what Christians who claim to love and follow Sayidina Isa and Sayidah Maryam attribute to them. However, the colossal difference is that their rank and being spiritually elevated is confirmed by the Holy Quran and Sunnah. Whereas that is not the case for Sufi Shaykhs. 

Permitted with Prophet ﷺ?

عَنْ عُثْمَانَ بْنِ حُنَيْفٍ، أَنَّ رَجُلًا ضَرِيرَ الْبَصَرِ أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: ادْعُ اللهَ أَنْ يُعَافِيَنِي، قَالَ: إِنْ شِئْتَ دَعَوْتُ لَكَ، وَإِنْ شِئْتَ أَخَّرْتُ ذَاكَ، فَهُوَ خَيْرٌ. فَقَالَ: ادْعُهُ، فَأَمَرَهُ أَنْ يَتَوَضَّأَ، فَيُحْسِنَ وُضُوءَهُ، وَيُصَلِّيَ رَكْعَتَيْنِ، وَيَدْعُوَ بِهَذَا الدُّعَاءِ: اللهُمَّ إِنِّي أَسْأَلُكَ، وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ، إِنِّي تَوَجَّهْتُ بِكَ إِلَى رَبِّي فِي حَاجَتِي هَذِهِ، فَتقْضي لِي، اللهُمَّ شَفِّعْهُ فِيَّ

Uthman bin Hunayf narrated that a blind man came to the Prophet ﷺ and said: Supplicate to Allah to heal me. He ﷺ said: If you wish I will supplicate for you. And if you wish, you can be patient, for that is better. He said: Supplicate to Him (Most High). So, He ﷺ commanded him to perform Wudu, and perform it well. Then pray two Rakahs (cycles). Thereafter supplicate with this supplication: O Allah, I ask You and turn towards You by Your Prophet Muhammad ﷺ, the Prophet of Mercy. O Muhammad, I have turned to my Lord, by means of You, concerning this need of mine, so that it may be resolved. O Allah accept his intercession for me. (Musnad Ahmad 17240, Hasan Sahih).

Imam al-Tirmidhi also narrated the above Hadith. And he confirmed that it is authentic (Hasan-Sahih). Many other scholars narrated this Hadith, and the wording differs a little. I have selected the narration from the Musnad of Imam Ahmad since it is clear regarding the supplicant calling out the name of the blessed Prophet ﷺ. It is for that reason some people use this Hadith as a proof for calling upon dead Shaykhs. 

They explain that Istighathah with the Prophet ﷺ is permitted in this Hadith. Therefore, we can extend it to dead Pirs and call upon them to help us in times of need. This is clearly a mistake, for many reasons. Firstly, the Hadith does not mention that the Sahaabi made Istighathah with the Prophet ﷺ. Meaning he did not ask the Prophet ﷺ for anything in his Dua. 

Secondly, scholars generally referred to this Hadith is being a proof for Tawasul not Istighathah. Tawasul refers to a person making Dua to Allah (Most High) and mentioning therein someone or something that is or may be beloved to Allah (Most High). That is not intrinsically controversial since the Dua is to Allah not a deceased Pir or Shaykh.  

Thirdly, even if one were to accept that this Hadith is proof for Istighathah it would permit it with the blessed Prophet ﷺ. Not Pirs and Shaykhs. A Muslim with the slightest recognition of the rank of the blessed Prophet knows that a Pir or Shaykh is in no way similar. Thus, we cannot compare them in matters that are based upon the station and position of the Mubarak Prophet ﷺ.      

لِيقْضى: بِالْغَيْبَةِ أَيْ رَبِّي، وَقِيلَ بِالْخِطَابِ أَيْ: لِتَوَقُّعِ الْقَضَاءِ. (مرقاة المفاتيح شرح مشكاة المصابيح) 

So that it may be resolved: In the passive. Meaning my Lord. And it was said, direct address. Meaning anticipating resolution. (Imam Ali al-Qari 1014H, Mirqaat al-Mafatih Sharh Mishkat al-Masabeeh). 

In the above Nass (text), Imam Ali al-Qari mentions the correct wording for this Hadith. Which has the Sahabi turning to Allah (Most High) for help. Therefore, Istighathah does not exist in this Hadith. In the following Nass he refers to it as Tawasul. Thus, once again emphasising the fact that this Hadith may be a proof for Tawasul not Istighathah.  

سَأَلَ اللَّهَ أَوَّلًا بِطَرِيقِ الْخِطَابِ، ثُمَّ تَوَسَّلَ بِالنَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَلَى طَرِيقَةِ الْخِطَابِ ثَانِيًا، ثُمَّ ذَكَرَ إِلَى خِطَابِ اللَّهِ طَالِبًا مِنْهُ أَنْ يَقْبَلَ شَفَاعَةَ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي حَقِّهِ. (مرقاة المفاتيح شرح مشكاة المصابيح)

He first addressed Allah. Then appealed through the Prophet ﷺ with direct address. Thereafter, addressed Allah, asking Him to accept the Prophet’s ﷺ intercession on his behalf. (Imam Ali al-Qari 1014H, Mirqaat al-Mafatih Sharh Mishkat al-Masabeeh).

In the following text Imam Jalal al-Deen al-Suyuti cited Imam Izz al-Din bin Abd al-Salam explaining how the blessed Prophet ﷺ is unique when it comes to rulings relating to spiritual rank and closeness to Allah (Most High). 

Thus, it is not correct to apply such rulings to other than him. The Imam says this regarding other Prophets. Therefore, people trying to apply such matters to deceased Shaykhs or Pirs have no basis at all. 

قَالَ الشَّيْخ عز الدّين بن عبد السَّلَام يَنْبَغِي ان يكون هَذَا مَقْصُورا على النَّبِي صلى الله عَلَيْهِ وَسلم لِأَنَّهُ سيد ولد آدم وَأَن لَا يقسم على الله تَعَالَى بِغَيْرِهِ من الْأَنْبِيَاء وَالْمَلَائِكَة والأولياء لأَنهم لَيْسُوا فِي دَرَجَته وَأَن دَرَجَته وَأَن يكون هَذَا مِمَّا خص بِهِ صلى الله عَلَيْهِ وَسلم تَنْبِيها على علو دَرَجَته ومرتبته انْتهى. (الخصائص الكبرى) 

Shaykh Izz al-Din bin Abd al-Salam said: This should be restricted to the Prophet ﷺ because he is the Sayid of the children of Adam. And one cannot take an oath to Allah Almighty using any other prophets, angels, or saints, because they are not of his rank. This is something that was specifically granted to him ﷺ, as an indication of his exalted rank and station. End quote. (Imam Jalal al-Din al-Suyuti 911H, al-Khasais al-Kubra).

 

The Fitnah of one opinion 

Some scholars consider Istighathah permissible, despite the abundance of evidence and Nusoos that contradict their view. These scholars are classical and not merely contemporary. Therefore, it is important to recognise that this matter has been differed over for some time. 

As much as one may detest the notion of Dua to dead Shaykhs, it is important to acknowledge the difference. Failing to do so will mean that one must declare such scholars unequivocally Kafir. Since, many of the people who do not recognise this difference of opinion consider Istighathah to be Shirk.  

وقد تكون الاستغاثة بالنبي ﷺ على وجه آخر وهو أن يقال: استغثت الله بالنبي ﷺ، كما يقول: سألت الله بالنبي، فيرجع إلى النوع الأول من أنواع التوسل ويصح قبل وجوده وبعد وجوده. وقد يحذف المفعول به وتقول: استغثت بالنبي، بهذا المعنى. (شفاء السقام في زيارة خير الأنام ﷺ)

Seeking intercession through the Prophet ﷺ can also be done in another way. Such as saying: I seek Allah’s help through the Prophet ﷺ. Just as one might say: I ask Allah through the Prophet ﷺ. Thus, it reverts to the first type of intercession. And is valid both before and after his presence. The object of the verb may also be omitted. So, one can say: I sought help with the Prophet ﷺ.  With this meaning. (Imam Taqi al-Din al-Subki 756H, Shifa’ al-Siqam fi Ziyarat Khayr al-Anam ﷺ).

In the above Nass (text), Imam al-Subki permits Istighathah with the Mubarak Prophet ﷺ. However, he presents it as a form of Tawasul. Which is farfetched and problematic. The two a completely distinct. When making Tawasul one makes Dua to Allah (Most High). However, Istighathah is the practice of calling upon other than Allah (The Exalted).

As for Imams al-Ramli and Ibn Hajar al-Haytami they explicitly permitted Istighathah with people other than Prophets. Which makes the practice of Istighathah so much worse. Imam Ibn Hajar al-Haytami mentions the position of Imam Ibn Abd al-Salam, which seems to be one of considering Istighathah prohibited, not Shirk. Or permitting it with the Mubarak Prophet ﷺ alone. 

الِاسْتِغَاثَة بِالْأَنْبِيَاءِ وَالْمُرْسَلِينَ وَالْأَوْلِيَاءِ وَالْعُلَمَاءِ وَالصَّالِحِينَ جَائِزَةٌ وَلِلرُّسُلِ وَالْأَنْبِيَاءِ وَالْأَوْلِيَاءِ وَالصَّالِحِينَ إغَاثَةٌ بَعْدَ مَوْتِهِمْ؛ لِأَنَّ مُعْجِزَةَ الْأَنْبِيَاءِ وَكَرَامَاتِ الْأَوْلِيَاءِ لَا تَنْقَطِعُ بِمَوْتِهِمْ. (فتاوى الرملي)

Seeking help from the Messengers, Prophets, Awliyaa, scholars, and righteous people is permissible. The Messengers, Prophets, Awliyaa, and righteous people can provide help even after their death, because the miracles of the Prophets and the Karamaat of the Awliyaa do not cease with their death. (Fataawa of Imam Shihab al-Deen al-Ramli 957H, collated by his son Shams al-Deen al-Ramli 1004H).

ولا فرق بين ذكر التوسل والاستغاثة والتشفع والتوجه به أو بغيره من الأنبياء، وكذا الأولياء وفاقًا للسبكي، وإن منعه ابن عبد السلام. بل الذي نقله بعضهم عنه أنه منعه بغير نبينا، وذلك لأنه ورد جواز التوسل بالأعمال كما في حديث الغار الصحيح مع كونها أعراضًا، فالذوات الفاضلة أولى. (الجوهر المنظم في زيارة القبر المكرم)

There is no difference between Tawasul, Istighathah, intercession, and turning through him or other Prophets. Likewise Awliyaa, according to al-Subki. Even though Ibn Abd al-Salam forbade it. In fact, some have reported that he forbade it with regards to anyone other than our Prophet ﷺ. That is because it has been narrated that supplication through deeds is permissible, as in the authentic Hadith of the cave. Despite them being attributes. So, with regard to virtuous persons it is more fitting. (Imam Ahmad bin Muhammad bin Hajar al-Haytami 974H, al-Jawhar al-Munazzam fi Ziyarat al-Qabr al-Mukarram).

You may notice that the above Imams are relatively late scholars. It seems difficult to find earlier scholars who explicitly approved of Istighathah or Dua to dead Shaykhs. Despite this, some of the promoters of Istighathah make the claim that everyone prior to Ibn Taymiyah was fine with it. This claim is based upon a lack of research. 

Rather there is a long list of scholars who condemned the notion of making Dua to anyone other than Allah. They sometimes mentioned the term Istighathah and at other times described the action of making Dua to dead Shaykhs. Although I have included some references from earlier scholars in this answer, I intend to write a separate answer on this particular matter. Due to the abundance of references. 

Salafi Imams 

Those people who fail to acknowledge the above difference in opinion must also consider the fact that some of the scholars they regard highly permitted calling upon angels. Which are also in the Ghayb (unseen). Muslims must be consistent. It is not acceptable to have one rule for a scholar you like or respect and another for one you do not respect or follow. 

So, if it is Shirk and Kufr to call upon other than Allah (Most High), then that mut be the case whether one is making Dua to dead Shaykhs or calling upon angels. I will write a separate answer on this issue, with the relevant references. In sha Allah.  

But it worked

People who practice Istighathah will often contend that it worked, so it must be a good thing. This is a terrible contention. It has no place in spiritual or religious discussion in Islam. It may be valid in other religions but not in Islam. We follow revelation, not perceived benefit.   

The blessed Prophet ﷺ warned us against following the ways of other religious communities. They are the ones who use these arguments. Muslims always refer back to revelation. 

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَتَتَّبِعُنَّسَنَنَ مَنْ كَانَقَبْلِكُمْ،شِبْرًابِشِبْرٍوَذِرَاعًابِذِرَاعٍ،حَتَّىلَوْدَخَلُواجُحْرِضَبٍّتَبِعْتُمُوهُمْ.قُلْنَا: يَا رَسُولَ اللهِ آلْيَهُودَ وَالنَّصَارَى؟ قَالَ:فَمَنْ

Abu Said Al-Khudri narrated that the Messenger of Allah ﷺ said: You will surely follow the ways (Sunnah) of those who came before you. Span by span, and cubit by cubit. Such that if they were to enter a lizard’s burrow, you would follow them. We said: O Messenger of Allah ﷺ, the Jews and the Christians? He replied: Who else. (Sahih al-Bukhari, 7320).

Even if we were to accept that making Dua to a dead Shaykh cured or benefited a person, does that make it permissible. There are many things that may ostensibly benefit a person. Does it make them permissible? 

Kufar sometimes offer Muslims money or other benefits to oppose Islam. Would that be permissible? Usurping someone’s wealth or taking Riba may lead to one having more money. Is it permissible. Thus, the argument that something benefits you, therefore it is permitted is baseless. Rather, it is an absurd premise.   

Islam teaches us that sorcery can have an impact. Would that make it permissible. Could one say, it benefited me, so I am going to practice it? This is an incredibly dangerous argument. Imam al-Aalusi explains how devils exploit this misguided approach.  

ولا يغرنك أن المستغيث بمخلوق قد تقضى حاجته وتنجح طلبته فإن ذلك ابتلاء وفتنة منه عز وجل، وقد يتمثل الشيطان للمستغيث في صورة الذي استغاث به فيظن أن ذلك كرامة لمن استغاث به، هيهات هيهات إنما هو شيطان أضله وأغواه وزين له هواه، وذلك كما يتكلم الشيطان في الأصنام ليضل عبدتها الطغام، وبعض الجهلة يقول: إن ذلك من تطور روح المستغاث به، أو من ظهور ملك بصورته كرامة له ولقد ساء ما يحكمون، لأن التطور والظهور وإن كانا ممكنين لكن لا في مثل هذه الصورة وعند ارتكاب هذه الجريرة. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

Do not be deceived by the one who seeks help (Istighathah) from a created being having his needs met and his requests granted. Indeed, that is a trial and a test from Allah (Most High). Satan may appear to the one seeking help in the form of the one he sought help from. Leading him to believe that this is a miracle bestowed upon him. Far from it! Far from it! Rather it is Satan who has misled and deceived him. Embellishing his desires for him. This is like Satan speaking through idols to mislead their wretched worshippers. 

Some ignorant people say: Indeed, that is due to the evolution of the soul of the one sought from, or the appearance of an angel in his form as a miracle bestowed upon him. How evil is their judgment! For evolution and appearance, though generally possible, but not in such a form and at the commission of this sin. (Imam Mahmud bin ‘Abd Allah al-Husayni al-Aalusi 1270H, Ruh al-Ma’ani fi Tafsir al-Qur’an al-Ahim wa al-Sab’ al-Mathani). 

Why do people who make Dua to dead Shaykhs feel so convinced that it was the Shaykh or Pir who helped them? Usually, they make Dua to Allah Most High themselves. And their parents, friends and family make Dua for them too. They often give charity or pray Salah as a means of turning to Allah (Most High) too. If they receive the benefit they are looking for, why do they attribute it to calling upon other than Allah (Most High)?   

Conclusion 

We can find an absolute abundance of proof from Quran and Sunnah against the practice of making Dua to dead Shaykhs. There are also copious scholarly references (Nusoos) against it. Despite that, many Muslims maintain the practice. And they forward many arguments for it. I have attempted to address the most common arguments I have encountered. Yet the practice is likely to continue. Since, our beloved Prophet ﷺ warned that we will follow the ways of those before us.  

In closing I will advise Muslims to consider caution. No genuine scholar considered Istighathah to be obligatory or a pillar of faith (Iman). But many great Imams considered it absolutely prohibited and contrary to Iman. Thus, refraining from it is not harmful. However, engaging in it jeopardises your faith. 

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (04.03.24)