THE RULING ON TAWASSUL AND WASEELAH
BY
SHAYKH SAALIH AL-UTHAYMEEN
س 93: ما حكم التوسل؟
الجواب: هذا سؤال مهم فنحب أن نبسط الجواب فيه فأقول:
التوسل: مصدر توسل يتوسل، أي اتخذ وسيلة توصله إلى مقصوده، فأصله طلب الوصول إلى الغاية المقصودة
وينقسم التوسل إلى قسمين:
القسم الأول: قسم صحيح، وهو التوسل بالوسيلة الصحيحة الموصلة إلى المطلوب وهو على أنواع نذكر منها:
النوع الأول: التوسل بأسماء الله –تعالى- وذلك على وجهين:
الوجه الأول: أن يكون ذلك على سبيل العموم ومثاله ما جاء في حديث عبد الله بن مسعود –رضي الله عنه- في دعاء الهم والغم قال: ((اللهم إني عبدك، ابن عبدك، ابن أمتك، ناصيتي بيدك، مضٍ في حكمك، عدل في قضاؤك، أسألك اللهم بكل اسم هو لك سميت به نفسك، أو أنزلته في كتابك، أو علمته أحداً من خلقك، أو استأثرت به في علم الغيب عندك أن تجعل القرآن ربيع قلبي ...)) 113 الخ . فهنا توسل بأسماء الله –تعالى- على سبيل العموم ((أسألك بكل اسم هو لك سميت به نفسك)) .
الوجه الثاني: أن يكون ذلك على سبيل الخصوص بأن يتوسل الإنسان باسم خاص لحاجة خاصة تناسب هذا الاسم، مثل ما جاء في حديث أبي بكر –رضي الله عنه- حيث طلب من النبي صلى الله عليه وسلم، دعاءً يدعو به في صلاته فقال: ((قل اللهم إني ظلمت نفسي ظلماً كثيراً، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك، وارحمني إنك أنت الغفور الرحيم))114 فطلب المغفرة والرحمة وتوسل إلى الله –تعالى- باسمين من أسمائه مناسبين للمطلوب وهما ((الغفور)) و((الرحيم)) .
وهذا النوع من التوسل داخل في قوله –تعالى-: (وَلِلَّهِ الأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا )(الأعراف: من الآية180) فإن الدعاء هنا يشمل دعاء المسألة، ودعاء العبادة .
النوع الثاني: التوسل إلى الله –تعالى- بصفاته، وهو أيضاً كالتوسل بأسمائه على وجهين:
الوجه الأول: أن يكون عاماً كأن تقول ((اللهم إني أسألك بأسمائك الحسنى وصفاتك العليا)) ثم تذكر مطلوبك .
الوجه الثاني: أن يكون خاصاً كأن تتوسل إلى الله تعالى بصفة معينة خاصة، لمطلوب خاص، مثل ما جاء في الحديث: "اللهم بعلمك الغيب، وقدرتك على الخلق، أحيني ما علمت الحياة خيراً لي، وتوفني إذا علمت الوفاة خيراً لي))115 ، فهنا توسل لله –تعالى- بصفة ((العلم)) و((القدرة)) وهما مناسبان للمطلوب .
ومن ذلك أن يتوسل بصفة فعلية مثل: اللهم صل على محمد وعلى آل محمد، كما صليت على إبراهيم وعلى آل إبراهيم .
النوع الثالث: أن يتوسل الإنسان إلى الله – عز وجل- بالإيمان به، وبرسوله صلى الله عليه وسلم، فيقول: ((اللهم إني آمنت بك، وبرسولك فاغفر لي أو وفقني))، أو يقول: ((اللهم بإيماني بك وبرسولك أسألك كذا وكذا)) ومنه قوله –تعالى-: (إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ لآياتٍ لأُولِي الأَلْبَابِ) (190) (الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَاماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ) (191) إلى قوله: (رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ) (192) )رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِياً يُنَادِي لِلإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأَبْرَارِ) (آل عمران:190، 193) فتوسلوا إلى الله - تعالى- بالإيمان به أن يغفر لهم الذنوب، ويكفر عنهم السيئات ويتوفاهم مع الأبرار .
النوع الرابع: أن يتوسل إلى الله –سبحانه وتعالى- بالعمل الصالح، ومنه قصة النفر الثلاثة الذين أووا إلى غار ليبيتوا فيه فانطبق عليهم الغار بصخرة لا يستطيعون زحزحتها، فتوسل كل منهم إلى الله بعمل صالح فعله، فأحدهم توسل إلى الله –تعالى- ببره بوالديه، والثاني بعفته التامة، والثالث بوفاءه لأجيره، قال كل منهم: ((اللهم إن كنت فعلت ذلك من أجلك فافرج عنا ما نحن فيه)) فانفرجت الصخرة، فهذا توسل إلى الله بالعمل الصالح .
النوع الخامس: أن يتوسل إلى الله –تعالى- بذكر حاله، يعني أن الداعي يتوسل إلى الله -تعالى- بذكر حاله وما هو عليه من الحاجة، ومنه قول موسى –عليه الصلاة والسلام-: ( رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ)(القصص: من الآية24 ) يتوسل إلى الله - تعالى- بذكر حاله أن ينزل إليه الخير . ويقرب من ذلك قول زكريا - عليه الصلاة والسلام-: (قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْباً وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيّاً) (مريم:4) فهذه أنواع من التوسل كلها جائزة لأنها أسباب صالحة لحصول المقصود بالتوسل بها .
النوع السادس: التوسل إلى الله –عز وجل- بدعاء الرجل الصالح الذي ترجى إجابته، فإن الصحابة - رضي الله عنهم- كانوا يسألون النبي صلى الله عليه وسلم، أن يدعو الله لهم بدعاء عام، ودعاء خاص ففي الصحيحين من حديث أنس بن مالك –رضي الله عنه- أن رجلاً دخل يوم الجمعة والنبي صلى الله عليه وسلم يخطب فقال: يا رسول الله هلكت الأموال وانقطعت السبل فادع الله يغيثنا، فرفع النبي صلى الله عليه وسلم يديه وقال: ((اللهم أغثنا)) ثلاث مرات فما نزل من منبره إلا والمطر يتحادر من لحيته، وبقي المطر أسبوعاً كاملاً . وفي الجمعة الأخرى جاء ذلك الرجل أو غيره والنبي صلى الله عليه وسلم، يخطب الناس فقال: يا رسول الله غرق الماء، وتهدم البناء فادع الله أن يمسكها عنا، فرفع النبي صلى الله عليه وسلم يديه وقال: ((اللهم حوالينا لا علينا)) فما يشير إلى ناحية من السماء إلا انفرجت، حتى خرج الناس يمشون في الشمس116 . وهناك عدة وقائع سأل الصحابة النبي صلى الله عليه وسلم أن يدعو لهم على وجه الخصوص، ومن ذلك أن النبي صلى الله عليه وسلم، ذكر أن في أمته سبعين ألفاً يدخلون الجنة بغير حساب ولا عذاب وهم الذين لا يسترقون، ولا يكتوون ،ولا يتطيرون، وعلى ربهم يتوكلون، فقام عكاشة بن محصن وقال: يا رسول الله ادع الله أن يجعلني منهم فقال: ((أنت منهم))117 فهذا أيضاً من التوسل الجائز وهو أن يطلب الإنسان من شخص ترجى إجابته أن يدعو الله –تعالى- له، إلا أن الذي ينبغي أن يكون السائل يريد بذلك نفع نفسه، ونفع أخيه الذي طلب منه الدعاء، حتى لا يتمحض السؤال لنفسه خاصة، لأنك إذا أردت نفع أخيك ونفع نفسك صار في هذا إحسان إليه، فإن الإنسان إذا دعا لأخيه في ظهر الغيب قال الملك: "آمين ولك بمثل" وهو كذلك يكون من المحسنين بهذا الدعاء والله يحب المحسنين .
القسم الثاني:- التوسل غير الصحيح وهو:
أن يتوسل الإنسان إلى الله –تعالى- بما ليس بوسيلة، أي بما لم يثبت في الشرع أنه وسيلة،لأن التوسل بمثل ذلك من اللغو والباطل المخالف للمعقول، والمنقول، ومن ذلك أن يتوسل الإنسان إلى الله –تعالى- بدعاء ميت يطلب من هذا الميت أن يدعو الله له، لأن هذا ليس وسيلة شرعية صحيحة، بل من سفه الإنسان أن يطلب من الميت أن يدعو الله له، لأن الميت إذا مات انقطع عمله، ولا يمكن لأحد أن يدعو لأحد بعد موته، حتى النبي صلى الله عليه وسلم، لا يمكن أن يدعو لأحد بعد موته، ولهذا لم يتوسل الصحابة –رضي الله عنهم- إلى الله بطلب الدعاء من رسوله صلى الله عليه وسلم، بعد موته، فإن الناس لما أصابهم الجدب في عهد عمر –رضي الله عنه- قال: ((اللهم إنا كنا نتوسل إليك بنبينا فتسقينا، وإنا نتوسل إليك بعم نبينا فاسقنا))118 فقام العباس –رضي الله عنه- فدعا الله –تعالى- . ولو كان طلب الدعاء من الميت سائغاً ووسيلة صحيحة لكان عمر ومن معه من الصحابة يطلبون ذلك من رسول الله صلى الله عليه وسلم، لأن إجابة دعاءه صلى الله عليه وسلم، أقرب من إجابة دعاء العباس –رضي الله عنه- فالمهم أن التوسل إلى الله –تعالى- بطلب الدعاء من ميت توسل باطل لا يحل ولا يجوز .
ومن التوسل الذي ليس بصحيح: أن يتوسل الإنسان بجاه النبي صلى الله عليه وسلم، وذلك أن جاه الرسول صلى الله عليه وسلم، ليس مفيداً بالنسبة إلى الداعي، لأنه لا يفيد إلا الرسول صلى الله عليه وسلم، أما بالنسبة للداعي فليس بمفيد حتى يتوسل إلى الله به، وقد تقدم أن التوسل اتخاذ الوسيلة الصالحة التي تثمر . فما فائدتك أنت من كون الرسول صلى الله عليه وسلم، له جاه عند الله؟! وإذا أردت أن تتوسل إلى الله على وجه صحيح فقل اللهم بإيماني بك وبرسولك، أو بمحبتي لرسولك وما أشبه ذلك فإن هذا الوسيلة الصحيحة النافعة .
المصدر : فتاوى اركان الاسلام للشيخ محمد بن صالح العثيمين
السؤال رقم : ٩٣
Q . 93. What is the ruling on Tawassul ?
A. This is a very important question, so we would like to reply to it in detail; therefore I say:
Tawassul: It is the infinitive of the verb Tawassala (past tense) Yatawassalu (present tense): That is, he undertook the means to achieve his aim. So the basic meaning of it is: Seeking to achieve an intended goal. Tawassul is divided into two categories:
1. The category – which is Tawassul by the correct means which leads to what is required. This is includes a number of categories:
The First Type: Tawassul through the name of Allah, the Most High and that is in two forms:
The First Form: that is in a general manner and an example of that is what was reported in the Hadeeth of ‘ Abdullah bin Mas’ud, may Allah be pleased with him, regarding the supplication of one who is afflicted by anxiety and distress, in which he said:
O, Allah! I am Your slave and the son of Your male slave and the son of Your female slave. My destiny is in Your Hand, Your Judgement concerning me will be carried out and your Decision regarding me is just. I ask You by every Name which is Yours, by which You have called Yourself, or which You have revealed in Your Book, or which You have taught to one of Your created beings, or which You have concealed in the knowledge of the unseen which is with You, that You make the Qur’an enliven my heart ect.” [1]
Here he sought intersession through the Names of Allah, the Most High in a general manner, saying: ‘I ask You by every Name which is Yours, by which You have called Yourself.’
The Second Form: That it is done in a particularly way, by seeking intercession through a specific Name for a specific need reported in the Hadith of Abu Bakr, may Allah be pleased with him, when he requested the Prophet (sallallahu alayhi wa sallam) to inform him of a supplication he could say in his prayer. He said:
“Say: Oh, Allah! Verily, I have wronged myself greatly and there is none who can forgive sins except You, so grant forgiveness from You and have forgiveness on me, for verily, You are the Most Forgiving the Most Merciful.” [ 2]
So he sought forgiveness and mercy, sought intercession with Allah through two of His Names which were appropriate for his request and they are: Al-Ghafoor (the Most Forgiving)
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[1] The reference for this Hadeeth was mentioned in the answer to question no. 31
[2] Reported by Al-Bukhari in the book of the Call to Prayer, in the Chapter: The Supplication Before the Salutation (834) and by Muslim in the Book of Remembrance, Supplication, Repentance, and Seeking Forgiveness, in the Chapter: The Perferability of Lowering the Voice in Remembrance (1304).
and Ar-Raheem (the Most Merciful). This type of Tawassul is included in the Words of Allah, the Most High:
Quranic ayaat:
“And (all) the Most Beautiful Names belong to Allah, so call on Him by them.” [1]
Because supplication here includes the supplication of requesting a need, and the supplication of worship.
The Second Type: Seeking intercession with Allah, the Most High through His Attributes, and that is also in two forms, like Tawassul through His Names:
The First Form: That it be of a general nature, such as saying: ‘Oh Allah! I ask You by Your Beautiful Names and Your Divine Attributes ,’ then you mention your request.
The Second Form: That it be specific, such as seeking intercession with Allah, the Most High by a particular Attribute for a particular request, such as the example reported in the Hadeeth:
“Oh, Allah! By Your Knowledge of the unseen and Your Power over creation, cause me to live if You know that life is better for me, and cause me to die if You know that death is better for me.” [2]
Here he sought intercession with Allah the Most High by the Attribute of Knowledge and the Attribute of Power, and they are both relevant to the request. Included in this meaning is when a person seek intercession through an Attribute of Action, such as: ‘Oh, Allah! Send prayers upon Muhammad, as You sent prayers upon
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[1] Al-A’raf 7: 180
[2] Reported by An-Nasa’I in the Book of Forgetfulness (sawh), in Chapter 62 (1304).
Ibrahim and upon the family of Ibrahim.’
The Third Type: That a person seeks intercession with Allah, the Almighty, the All-Powerful through his belief in Him and His Messenger, saying: ‘Oh, Allah! I have believed in You and in Your Messenger, so forgive me and grant me success,’ or he says: ‘Oh, Allah! By my faith and belief in You and Your Messenger, I ask you such and such,’ as in the Worlds of Allah, the Most High:
Quranic ayaat:
“Verily, in the creation of the heavens and the earth, and in the alternation of the night and day, there are signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about, the creation of the heavens and the earth, (saying): ‘Our lord! You have not created (all) this with purpose, glory to You! Give us salvation from the torment of the Fire. Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him; and never will the Zamilun (polytheists and wrongdoers) find any helpers. “Our lord! Verily, we have heard the call of one (Muhammad (sallallahu alayhi wa sallam) calling to Faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us die (in the state of righteousness) along with Al-Abrar (the pious believers of Islamic Monotheism).” [1]
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[1] Aal ‘Imran 3:190- 193
So, they sought intercession with Allah, the Most High by faith in Him, that He forgive them their sins, remit their bad deeds and cause them to die with the righteous.
The Fourth Type: That one seeks intercession with Allah, the Most Glorified, the Most High through righteous deeds. An example of this is in the story of the three who took refuge in a cave in order to sleep there, and then the cave was closed on them by a rock which they could not move. So, each of them sought intercession with Allah through a righteous deed which he had done; one of them sought intercession with Allah, the Most High by his kindness and obedience to his parents, while the second did so by his complete chastity, and the third did so by mentioning that he had fulfilled his obligation to his employee and each of them said: ‘Oh, Allah! If I did that for Your sake, them release us from this situation which we are in.’ So, the stone was moved completely. This is Tawassul through righteous deeds.
The Fifth Type: That a person seeks intercession with Allah, the Most High by mentioning his situation. That is, that the person supplicating to Allah seeks intercession from Allah, the Most High by mentioning his situation and the need which he has, such as the saying of Musa, peace be upon him:
Quranic ayaat:
“My Lord! Truly, I am in need of whatever good that You bestow on me!” [1]
He sought intercession with Allah, the Most High by mentioning his circumstances, so that He might bestow good upon him. Similar to that is the saying of Zakariyya, peace be upon him:
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[1] Al-Qasas 28:24
Quranic ayaat:
“He said: My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, and I have never been unblest in my in my invocation to You, O my Lord!”[1]
So, all of these types of Tawassul are permissible, because they are proper means to attain one’s desire.
The Sixth Type: Seeking intercession with Allah, the Almighty, the All- Powerful through the supplication of a righteous man whose prayer it is hoped will be answered. The Companions, may Allah be pleased with them, used to ask the Prophet sallallahu alayhi wa sallam to supplicate Allah for them by general supplications and by specific supplications; it is reported in the Two Sahihs in the hadith of Anas bin Malik, may Allah be pleased with him, that that a man entered the Masjid on Friday while the Prophet sallallahu alayhi wa sallam was delivering the sermon and he said: “Oh, Messenger of Allah! The livestock are dying and the roads are cut off; so please pray to Allah for rain.” So he raised his hands and said three times:
“Oh Allah! Bless us with rain!”
He had not descended from the pulpit before the rain began to fall down his beard. The rain continued for a whole week and on the following Friday, the same man or another came while the Prophet sallallahu alayhi wa sallam was delivering the sermon and he said: “Oh Messenger of Allah! The water is flooding, the houses have collapsed! Please invoke Allah to stop it.” So the Prophet sallallahu alayhi wa sallam raised his hands and said :
“Oh Allah! Around us, not on us.”
So, in what ever direction he pointed his hands , the clouds dispersed and cleared away until the people went out walking
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[1] Maryam 19:4
in the sunshine.[1]
There were many occasions in which the Companions, may Allah be pleased with them, asked the Prophet sallallahu alayhi wa sallam to supplicate for them in a particular reason. The Prophet sallallahu alayhi wa sallam mentioned that there would be seventy thousand from his nation who would enter Paradise without reckoning and without punishment. They were those who did not seek to be treated with Ruqya’, who did not practice cauterization (as a cure) who did not believe in evil omens, and who relied upon their Lord. Then ‘Ukashah bin Mihsan, may Allah be pleased with him, said: “Oh Messenger of Allah! Ask Allah to make me one of them.” He said:
“You are one of them.”[2]
your
This is also included among the permissible types of Tawassul. That is for a person to request another person whose supplication it is hoped will be answered ask Allah, the Most High for him, although it should be that the one who makes the supplication desires thereby to gain some benefit for himself, and for his brother who asked him to make the supplication, so that the question is not solely made for himself. This is because if you desire some benefit for your brother and for yourself, it becomes an act of Ihsan (beneficence or kindness) towards him, because when a person supplicates for his brother in his absence, the angel says: Ameen! And for you is the equivalent of it. In this way, he becomes one of the people of Ihsan through this supplication, and Allah loves Al-Muhsinun.
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[1] Reported by Al-Bukhari in the Book of Rain Prayers, in the Chapter: Rain Prayers in the Masjid in Which Friday Prayers are Held (1013) and by Muslim in the Book of Prayers, in the Chapter on the Supplication in Rain Prayers (897).
[2] Reported by Al-Bukhari in the Medicine, in the Chapter: One Who Has Himself Cauterized Another (5705) and by Muslim in the Book of Faith, in the Chapter: The Evidence That
2. Incorrect Tawassul – This is when a person seeks intercession Allah, the Most High by some unlawful means, i.e. in a manner with unconfirmed by the Islamic Law. Tawassul in this manner is vain and invalid, contradicting reason and what has been transmitted in the Qur’an and the Sunnah.
An example of this is when a person seeks intercession with Allah, the Most High by supplication to a dead person, asking that person that he supplicate to Allah for him. This is not a correct lawful means; rather it is from the foolishness of a person that he asks of a dead man to supplicate to Allah for him. When, if a person dies, his deeds cease and it is not possible for anyone to supplicate for another after his death. It is not possible for even the Prophet sallallahu alayhi wa sallam to supplicate for someone after his death. For this reason, the Companions did not seek intercession with Allah by asking His Messenger sallallahu alayhi wa sallam to supplicate for them after his death.
When the people were afflicted by drought during the time of ‘Umar, may Allah be pleased with him, he said: “Oh Allah! We used to seek intercession with You through our Prophet and You would send rain to us, so now we seek intercession with You through the uncle of our Prophet, so send rain to us,” [1]
So Al-‘Abbas, may Allah be pleased with him, stood up and supplicated Allah, the Most High. So if asking the dead to supplicate was permissible and a valid means, ‘Umar, may Allah be please with him, and those with him would have asked the Messenger of Allah sallallahu alayhi wa sallam to do it, because his supplication would more likely be answered than that of Al-‘Abbas, may Allah be pleased with him. The important thing is that seeking intercession with Allah, the Most High by asking a dead person to supplicate to Allah, is an invalid form of Tawassul and it is unlawful and impermissible.
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Groups of Muslims Will Enter Paradise Without a Reckoning (220). [1] Reported by Al-Bukhari in the Book of Rain Prayers, in the Chapter: The People Asking the Leader to Pray for Rain if the Rain is Withheld From Them (1010).
Another type of Tawassul which is not valid is when a person seeks intercession through the honor or rank of the Prophet sallallahu alayhi wa sallam. The honor or of the Prophet sallallahu alayhi wa sallam are of no benefit to the supplicator, because they benefit no one except the Messenger sallallahu alayhi wa sallam. As for the supplicator, they do not benefit him so that he might seek intercession with Allah by them. We have already mentioned that Tawassul means undertaking the proper means which bear fruit, so what benefit is there for you in the Messenger sallallahu alayhi wa sallam possessing honor and rank before Allah?! If you which to seek intercession with Allah in the correct way say: ‘Oh, Allah! By my faith in You and Your Messenger,’ or ‘By my love for Your Messenger,’ or something similar, because that is the correct and beneficial means (of making Tawassul )
Fatawa Arkan-ul-Islam
Fatawa Arkan-ul-Islam By Shaykh Muhammad ibn Salih Al-Uthaymeen. The Fatawa presented in these volumes have been selected from the whole collection of the Fatawa of the learned Shaikh Muhammad bin Salih Al-'Uthaymeen and translated into the English language. These Fatawa are distinguished by their reliance upon the Book of Allah, the Most High, the Sunnah of His Messenger (S) and the opinions of the scholars who are known for their investigative powers. We hope that these Fatawa will provide the people great help, knowledge and understanding of the finer points of religious aspects.
Q: With regards to asking the dead or the absent to supplicate to Allah on our behalf, what is the understanding of the Ulama about this issue ?
A: Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta'ala to accept his du'aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.
There are various forms of Tawassul and Waseela:
1. To make Tawassul to Almighty Allah that He accepts the Du'aa due to one having performed a certain good deed is permissible and unanimously accepted. It is supported by the Hadith of Sahih Bukhari in which three people were trapped in a cave. Each of them made Du'aa to Allah Ta'ala to move the obstructing rock and they requested Allah Ta'ala to accept their du'aas due to some good deed that each of them had done.
2. To make Tawassul with the names and attributes of Almighty Allah: This is also permissible and is supported by the following verse, 'And Allah has beautiful names, so call unto Him through them.' (Surah A'araaf v.180).
Example: If someone says,
'Oh Allah, I ask you through your attributes and beautiful names to grant my specific wish.'
3. To make Tawassul to Allah Ta'ala through the rank and position of certain individuals, alive or deceased, in the sight of Almighty Allah This includes the Prophets [alayhimus salaam], the martyrs and any other pious servant of Allah. Example: If one says,
'Oh Allah, I beseech you to accept my du'aa due to the status of Rasulullah [Sallallaahu Alayhi Wasallam] in Your eyes.'
This form of Tawassul is also permissible according to the vast majority of the Ulama (scholars) and it has in fact remained part of their practise.
4. Some scholars even mention a fourth type of Tawassul, where a person requests some living pious servant of Allah to make du'aa for him: This is also unanimously accepted.
The only type of Tawassul that is disputed is number 3, where one makes Tawassul through individuals that are alive or deceased by saying, 'O Allah, I besech you to accept my Du'aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.' The first opposition against this form of Tawassul was in the 7th century of Islam.
(shifaa-u-siqaam)
There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:
1. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said, 'Oh Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'
(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others). Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.
The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (Al-Raddul Muhkamul Mateen pg.145)
2. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] taught this du'aa to someone after the demise of Rasulullah [sallallaahu alayhi wasallam]. That person's need was also fulfilled.
Abu Umaamah ibn Sahl ibn Hunayf [radhiallaahu anhu] reports that a person requested Sayyiduna Uthmaan ibn Affaan [radhiallaahu anhu] to fulfil his need. Sayyiduna Uthmaan [radhiallaahu anhu] did not attend to him. The person complained to Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] about his plight. Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] told him to make Wudhu, go to the Musjid, offer 2 Rakaats of Salaat and recite the following Du'aa: 'O Allah, verily I ask you and I turn to you through our prophet, the prophet of mercy (Rasulullah - sallallaahu alayhi wasallam). O Muhammad! Verily, I have turned to our Lord through you so that He may fulfil my need.'
The person then went to Sayyiduna Uthmaan ibn Affaan [radhiallahu anhu] who then [radhiallaahu anhu] immediately fulfilled his need and told him to return whenever he had any need in the future.
(Al-Mu'jamus sagheer vol.1 pg.184; al-Mu'jamul Kabeer vol.9 pg.17; Dalaailun-nubuwwah of Imaam Bayhaqi vol.6 pg.167-168)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184). Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391). For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131
3. Sayyiduna Anas ibn Maalik [radhiallaahu anhu] reports that when the mother of Sayyiduna Ali [radhiallahu anhu] passed away (Faatima bint Asad - radhiallaahu anha], Rasulullah [sallallaahu alayhi wasallam] made the following Du'aa before burying her: 'O Allah, The One who gives life and death, and Who is living and will never die, forgive my mother Faatima bint Asad [radhiallaahu anha], and make her arguments known to her, i.e. make the answering of Munkar and Nakeer easy, and make her grave spacious for her. (I ask you) through the right of your prophet and all the prophet's before me, for verily You are Most Merciful.'
(Al-Mu'jamul awsat vol.1 pg.152; Hilya vol.3 pg.121)
'Bi haqqi nabiyyika' (through the right of your prophet). This narration is classified as authentic according to the standards of Imaam ibn Hibbaan and Haakim. (Raf'ul Manaarah pg.147; Maqaalaatul Kawthari). Haafiz Ibn Hajar Al-Haytami(RA) that its chain of narrators is good.(Refer to his footnotes on Al-Manaasik of Imaam Nawawi(RA) pg.500…)
4. When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza…'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking…)
In this narration, Tawassul through people is established, '…through the right of those who ask' and Tawassul through one's deeds is supported by the second part.
This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others. The following Muhadditheen have regarded it as authentic: Imaam ibn Khuzaymah (Kitaab Tawheed pg.17), Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah), Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa), Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272), Hafiz Dimyati (Al-Matjarur-raabih).
These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
The following two proofs illustrate to us the practise of the Sahaaba [radhiallaahu anhum] as well.
5. Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar [radhiallaahu anhu], a man went to the grave of Rasulullah [sallallaahu alayhi wasallam] and said,
'O Rasulullah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.'
Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, 'the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said,
'O My Lord, I will only leave out what I am unable to do.'
(Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Katheer [ra] has stated that the chain of narrators is 'good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.
6. Abul-Jawzaa - Aws ibn Abdullah [radhiallaahu anhu] reports that once, the people of Madinah were experiencing a severe drought. They complained to Sayyidatuna Aaisha [radhiallahu anha]. She advised them that they should make a hole in the tomb of the roof of Rasulullah [sallallaahu alayhi wasallam] so that the grave is exposed to the skies. He says, 'When they made a hole, heavy rains came down and crops also began to grow.' (Sunan Darimi vol.1 pg.56)
7. Imaam Haakim and others have narrated on the authority of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu] that Rasulullah [Sallallahu alayhi wasallam] said, 'When Adam [alayhis salaam] ate from the forbidden tree, he said, 'O My Lord, I ask you through the right of Muhammad [sallallaahu alayhi wasallam] that you forgive me.' The words used were, 'Bi haqqi Muhammad' Allah Ta'ala accepted Aadam's [alayhis salaam] repentance.
(Al-Mustadrak vol.2 pg.615; Dalaailun-Nubuwwah of Imaam Bayhaqi vol.5 pg.489; al-Mu'jamus saghir of Imaam Tabrani vol.2 pg.82)
The status of this narration has been extensively disputed by the various Muhadditheen. Some have accepted it to be authentic and others rejected it. However, there is another narration that supports this narration recorded by Imaam Abul-Hasan ibn Bishraan [ra] on the authority of Sayyidatuna Maysarah [radhiallaahu anha]. The chain of narrators for this Hadith is totally different from the previous one. And in fact, Hafiz ibn Hajar [ra] has stated concerning a completely different narration which has the very same chain of narrators, that this chain of narrators is strong.
(Al-Raddul Muhkamul Mateen pgs.138-139; al-Ahaadeethul Muntaqaa pg.14, both of Shaykh Abdullah Siddique al-Ghumarie).
These narrations have all proven beyond a shadow of doubt that this form of Tawassul is permissible and was widely practised as well.
Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:
1. Imaam Hasan ibn Ibrahim al-Hallal [ra] has stated that whenever he had any urgent need, he would go to the grave of Imaam Moosa ibn Ja'far [ra] and make Tawassul through him. Allah Ta'ala would fulfil his need. (Refer Taarikh Baghdaad)
2. Imaam Shaafi'ee [ra] would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
3. Allaamah Taajuddeen al-Subki [ra] has mentioned that the people would go to the grave of Imaam ibn Foorak(ra), the teacher of Imaam Bayhaqi [ra] and make Du'aa and their Du'aas would get accepted.
4. Hafiz Al-Zarkashi [ra] has made Tawassul in the introduction to his commentary to Sahih al-Bukhari entitled, 'al-Tanqeeh'.
5. Hafiz Taqi-u-ddin al-Subki [ra], the father of Taajuddin al-Subki [ra], has approved of this firm of Tawassul and he has written a detailed treatise on this topic. (See his book: Shifaa-u-Siqaam pgs.293-318)
6. Allamah Nawawi [ra] has mentioned that from among the etiquettes of visiting the grave of Rasulullah [sallallaahu alayhi wasallam] one should make Tawassul through Rasulullah [sallallaahu alayhi wasallam] to Allah Ta'ala to accept his Du'aas. Thereafter, Allamah Nawawi states, '…and one of the best things that one should do is what has been related by Allaamah al-Mawardi [ra], al-Qaadhi Abu Teeb [ra] and all our Ulama and they have all regarded it as commendable, and that is the incident of Imaam al-Utabi [ra] that he said,
'I was once seated by the grave of Rasulullah [sallallaahu alayhi wasallam], when a Bedouin came and said, 'Peace be upon you, oh, Messenger of Allah. O Messenger of Allah, I have heard Almighty Allah say in the Qur'aan
"And if they, when they had been unjust to themselves, had come to you (Muhammad Sallallahu alayhi wasallam) and begged Allah's forgiveness and the messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving. Most merciful.
(Al-Nisaa:64)
hence, I have come to you in a state that I seek forgiveness of my sins by seeking your intercession by my Lord', thereafter he recited a few couplets and departed. Imaam al-Utabi [ra] states, 'I then fell asleep and I saw Rasulullah [sallallahu alayhi wasallam] instructing me by the words, 'O Utabi, go to that Bedouin and give him the glad tidings that Almighty Allah has forgiven him.'
(Refer al-Majmoo vol.8 pg.456 - Cairo and Manaasikul-Imaam-Al-Nawawi pg.498-499 Maktabah Salafia).
This incident has been related by many Ulama in their respective compilations. Some of them are:
Haafiz Ibn-Katheer in his Tafseer, Allamah Abu-Muhammad ibn Qudaamah in Al-Mughni vol.3 pg.556, Imaam Abul-Faraj in Al-Sharhul-Kabeer vol.3 pg.495, etc.)
7. Imaam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas.
(Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)
8. Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example
Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj
9. Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)
10. Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)
These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….
(Refer to Maqaalatul Kawthari pg.378-397).
After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.
More so when one realizes that this remained the practise of the Ummah for centuries.
Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) - who passed away in the year 728 Hijri - was the first to refute the permissibility of this form of Tawassul
(Shifaa-us-Siqaam pg.293)
In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence.
(Refer Maqaalatul Kawthari pg.397)
Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta'ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of 'Providing'.
Many contemporaries have mixed both these forms up;
a) asking directly from the deceased and,
b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.
and Allah Ta'ala Knows Best
Ml. Muhammad ibn Moulana Haroon Abasoomar
FACULTY OF SPECIALTY IN HADITH SCIENCES
CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)
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