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Shiavault - a Vault of Shia Islamic Books Islamic Concept of Intermediation (tawassul) CHAPTER THREE: Rejection of Objections against Tawassul In the last chapter I have made reference to only a few verses out of hundreds of Qur’anic verses to explain the concept of Tawassul, which have helped in removing the film of confusion and misconception that had enveloped it over decades of prejudiced and semi-scholarly fumbling.

If we reflect on these divine injunctions in the light of a correct understanding of the spirit of our religion, we will not only be able to grasp the crux of Islamic faith but this will also automatically serve to clarify a number of misunderstandings that have gathered round the concept. It will sort out the grain from the chaff, differentiating people with correct and balanced understanding from those whose interpretation is askew and exclusive.

In this chapter I shall attempt to answer the baseless objections which have been levelled against the validity of Tawassul as a religious concept and establish its true meaning in the light of the reasoning furnished by the Qur’an and the hadith. Therefore, this chapter is divided into two sections. In the first section, correct meanings of the Qur’anic verses are given which are made a basis of arguments against Tawassul through flagrant misinterpretation.

In the second section, a correct assessment shall emerge as a result of the form of intermediation followed by the prophets and the saints, particularly in response to an objection, but strictly in the light of the reasoning provided by Shariah.

Section One :Rectification of doubts and errors First objection: Tawassul is not valid through another person Some people deny the valid status of intermediation through the holy Prophet*(Peac Be Up Him and His Household)* by suggesting that it is not an act performed by the petitioner himself. It is invalid because it is not based on a personal act. These people believe that only a personal good deed can act as a source of intermediation.